| | 贵义: |
子墨子曰：“万事莫贵于义。今谓人曰：‘予子冠履，而断子之手足，子为之乎？’必不为，何故？则冠履不若手足之贵也。又曰：‘予子天下而杀子之身，子为之乎？’必不为，何故？则天下不若身之贵也。争一言以相杀，是贵义于其身也。故曰，万事莫贵于义也。” |
| Esteem for Righteousness:...: |
Mozi said: Of the multitude of things none is more valuable than righteousness. Suppose we say to a person: We shall give you a hat and shoes on condition you let us cut off your hands and feet. Would he agree to this? Of course, he will not agree. Why? Just because hats and shoes are not so valuable as hands and feet. Again (if we say), we shall give you the whole world on condition you let us kill you. Would he agree to this? Of course he will not agree. Why? Just because the world is not so valuable as one's person. Yet people have struggled against one another for a single principle. This shows righteousness is even more valuable than one's person. Hence we say, of the multitude of things none is more valuable than righteousness. |
| | 贵义: |
子墨子自鲁即齐，过故人，谓子墨子曰：“今天下莫为义，子独自苦而为义，子不若已。”子墨子曰：“今有人于此，有子十人，一人耕而九人处，则耕者不可以不益急矣。何故？则食者众，而耕者寡也。今天下莫为义，则子如劝我者也，何故止我？”子墨子南游于楚，见楚献惠王，献惠王以老辞，使穆贺见子墨子。子墨子说穆贺，穆贺大说，谓子墨子曰：“子之言则成善矣！而君王，天下之大王也，毋乃曰‘贱人之所为’，而不用乎？”子墨子曰：“唯其可行。譬若药然，天子食之以顺其疾，岂曰‘一草之本’而不食哉？今农夫入其税于大人，大人为酒醴粢盛以祭上帝鬼神，岂曰‘贱人之所为’而不享哉？故虽贱人也，上比之农，下比之药，曾不若一草之本乎？且主君亦尝闻汤之说乎？昔者，汤将往见伊尹，令彭氏之子御。彭氏之子半道而问曰：‘君将何之？’汤曰：‘将往见伊尹。’彭氏之子曰：‘伊尹，天下之贱人也。若君欲见之，亦令召问焉，彼受赐矣。’汤曰：‘非女所知也。今有药此，食之则耳加聪，目加明，则吾必说而强食之。今夫伊尹之于我国也，譬之良医善药也。而子不欲我见伊尹，是子不欲吾善也。’因下彭氏之子，不使御。彼苟然，然后可也”。 |
| Esteem for Righteousness:...: |
On his way from Lu to Qi, Mozi met an old friend who said to him: "Nowadays none in the world practises any righteousness. You are merely inflicting pain on yourself by trying to practise righteousness. You had better give it up." Mozi replied: Suppose a man has ten sons. Only one attends to the farm while the other nine stay at home. Then the farmer must work all the more vigorously. Why? Because many eat while few work. Now, none in the world practises righteousness. Then you should all the more encourage me. Why do you stop me? Mozi travelled south to Chu to see Lord Hui of Chu. Lord Hui refused to see him with the excuse of his being old, and let Mu He receive him. Mozi talked to Mu He and Mu He was greatly pleased. He said to Mozi: "Your ideas may be quite good. But our Lord is a great lord of the empire. Can't he refuse to employ them because they come only from a humble man?" Mozi replied: So long as they are applicable they are like (good) medicines, which are only the roots of herbs. Yet even the emperor takes them to cure his sickness. Does he refuse to take them because they are only the roots of a herb? Now, the farmer pays his tax to the superior. (With this,) the superior prepares wine and cakes to do sacrifice to God, ghosts and spirits. Do these refuse to accept them because they come from the humble? So, even a humble man can yet be compared to the farmer, or, at least to medicine. Is he even of less value than the roots of a herb? Moreover, has not my Lord heard the story of Tang? Anciently, Tang was going to see Yi Yin and let a son of the house of Peng be the driver. On the way, the son of Peng inquired where the lord was going. Tang told him that he was going to see Yi Yin. The son of Peng said: "Yi Yin is but a humble man of the world. If you want to see him just send for him and he will feel quite flattered." Tang said: "This is not what you can understand. Here is some medicine. When taken, it will sharpen the ears and brighten the eyes. Then I shall be pleased and endeavour to take it. Now, Yi Yin to me is like a good physician and an effective medicine. Yet you don't think I should see him. It means you do not want to see me become good." Thereupon he dismissed the son of Peng and did not let him drive any more. They did not resume their journey till the son of Peng became respectful. |
| | 贵义: |
子墨子曰：“凡言凡动，利于天鬼百姓者为之；凡言凡动，害于天鬼百姓者舍之；凡言凡动，合于三代圣王尧舜禹汤文武者为之；凡言凡动，合于三代暴王桀纣幽厉者舍之。” |
| Esteem for Righteousness:...: |
Mozi said: Any word, any action, that is beneficial to Heaven, the spirits, and the people is to be carried out. Any word, any action, that is harmful to Heaven, the spirits, and the people is to be abandoned. Any word, any action, that is in harmony with the sage-kings of the Three Dynasties, Yao, Shun, Yu, Tang, Wen, and Wu, is to be carried out. Any word, any action, that is in agreement with the wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, is to be abandoned. |
| | 贵义: |
子墨子曰：“言足以迁行者，常之；不足以迁行者，勿常。不足以迁行而常之，是荡口也。” |
| Esteem for Righteousness:...: |
Mozi said: Any principle that can modify conduct, (expound) much; any principle that cannot modify conduct, do not (expound) much. To (expound) much what cannot modify conduct is just to wear out one's mouth. |
| | 贵义: |
子墨子曰：“必去六辟。嘿则思，言则诲，动则事，使三者代御，必为圣人。必去喜，去怒，去乐，去悲，去爱，而用仁义。手足口鼻耳，从事于义，必为圣人。” |
| Esteem for Righteousness:...: |
Mozi said: The six peculiarities must be removed. When silent one should be deliberating; when talking one should instruct; when acting one should achieve (something). When one employs these three alternatively he will be a sage. Pleasure, anger, joy, sorrow, love (and hate) are to be removed and magnanimity and righteousness are to replace them. When hands, feet, mouth, nose, ears (and eyes) are employed for righteousness, then one will surely be a sage. |
| | 贵义: |
子墨子谓二三子曰：“为义而不能，必无排其道。譬若匠人之斫而不能，无排其绳。” |
| Esteem for Righteousness:...: |
Mozi said to a few of his disciples: Though one cannot achieve righteousness one must not abandon the way, just as the carpenter must not blame the line though he cannot saw the lumber straight. |
| | 贵义: |
子墨子曰：“世之君子，使之为一犬一彘之宰，不能则辞之；使为一国之相，不能而为之。岂不悖哉！” |
| Esteem for Righteousness:...: |
Mozi said: As the gentlemen in the world cannot be butchers of dogs and pigs, they would refuse when asked to be such. Yet, though they are not capable of being ministers in a state, they would accept it when asked to be such. Isn't this perverse? |
| | 贵义: |
子墨子曰：“今瞽曰：‘钜者白也，黔者黑也。’虽明目者无以易之。兼白黑，使瞽取焉，不能知也。故我曰瞽不知白黑者，非以其名也，以其取也。今天下之君子之名仁也，虽禹汤无以易之。兼仁与不仁，而使天下之君子取焉，不能知也。故我曰天下之君子不知仁者，非以其名也，亦以其取也。” |
| Esteem for Righteousness:...: |
Mozi said: The blind say that which is bright is white, that which is dark is black. Even the keen-sighted cannot alter this. But if we should mix up the black and white objects and let the blind select them they could not do it. Hence the reason that I say the blind do not know white from black does not lie in the matter of definition but in the process of selection. Now, the way the gentlemen of the world define magnanimity even Yu and Tang cannot alter. But when we mix up magnanimous conduct with unmagnanimous conduct and let the gentlemen of the world choose them they do not know which is which. So, the reason that I say the gentlemen of the world do not know magnanimity does not lie in the matter of definition either; it also lies in the process of selection. |
| | 贵义: |
子墨子曰：“今士之用身，不若商人之用一布之慎也。商人用一布布，不敢继苟而雠焉，必择良者。今士之用身则不然，意之所欲则为之，厚者入刑罚，薄者被毁丑，则士之用身不若商人之用一布之慎也。” |
| Esteem for Righteousness:...: |
Mozi said: The gentlemen of to-day handle their persons with even less care than the merchant would handle a bale of cloth. When the merchant handles a bale of cloth he dare not sell it without discretion; he will surely select a good one. But the gentlemen of to-day handle their person quite differently. Whatever they happen to desire they will carry out. In the more severe cases they fall into punishment; even in less severe cases they are visited with condemnation. So then the gentlemen are even less careful in handling their persons than the merchant is in handling a bale of cloth. |
| | 贵义: |
子墨子曰：“世之君子欲其义之成，而助之修其身则愠，是犹欲其墙之成，而人助之筑则愠也，岂不悖哉！” |
| Esteem for Righteousness:...: |
Mozi said: The gentlemen of our time desire to achieve righteousness. Yet when we endeavour to help them in the cultivation of their personality they become resentful. This is like desiring the completion of a wall and becoming resentful when helped in the building. Isn't this perverse? |
| | 贵义: |
子墨子曰：“古之圣王，欲传其道于后世，是故书之竹帛，镂之金石，传遗后世子孙，欲后世子孙法之也。今闻先王之遗而不为，是废先王之传也。” |
| Esteem for Righteousness:...: |
Mozi said: The sage-kings of old wanted to have their teaching passed to future generations. Therefore they recorded it on bamboos and silk and engraved it in metal and stone to bequeath to posterity so that their descendants could follow it. Now the ways of the early kings are known but not carried out. This is to break the tradition of the early kings. |
| | 贵义: |
子墨子南游使卫，关中载书甚多，弦唐子见而怪之，曰：“吾夫子教公尚过曰：‘揣曲直而已。’今夫子载书甚多，何有也？”子墨子曰：“昔者周公旦朝读书百篇，夕见漆十士。故周公旦佐相天子，其修至于今。翟上无君上之事，下无耕农之难，吾安敢废此？翟闻之：‘同归之物，信有误者。’然而民听不钧，是以书多也。今若过之心者，数逆于精微，同归之物，既已知其要矣，是以不教以书也。而子何怪焉？” |
| Esteem for Righteousness:...: |
Mozi brought numerous books in his wagon drawers on his southern journey as an envoy to Wei. Xian Dangzi saw them and was surprised. He inquired: "Sir, you have instructed Gong Shang Guo just to consider the right and wrong (of any case), and do no more. Now you, sir, bring very many books along. What can be the use for them?" Mozi said: Anciently, Duke Dan of Zhou read one hundred pages every morning and received seventy scholars every evening. Therefore his achievements as minister to the emperor have lasted till this day. I have no superior above me to serve, nor any farm below to attend to. How dare I neglect these (books)? I have heard, though the (different) ways lead to the same end they are not presented without deviations. And the common people do not know how to place proper importance in what they hear. Hence the large number of books. When one has reviewed the ideas and has thought deeply on them then he understands the essentials which lead to the same end. Therefore he does not need to be instructed by books. Why should you feel so much surprised? |
| | 贵义: |
子墨子谓公良桓子曰：“卫，小国也，处于齐、晋之闲，犹贫家之处于富家之闲也。贫家而学富家之衣食多用，则速亡必矣。今简子之家，饰车数百乘，马食菽粟者数百匹，妇人衣文绣者数百人，吾取饰车、食马之费，与绣衣之财以畜士，必千人有馀。若有患难，则使百人处于前，数百于后，与妇人数百人处前后，孰安？吾以为不若畜士之安也。” |
| Esteem for Righteousness:...: |
Mozi said to Gong Liang Huanzi: Wei is a small state situated between Qi and Jin. It is like a poor family in the midst of rich families. For a poor family to imitate the rich families in the extravagance in clothing and food, ruin is assured. Now we find in your house hundreds of decorated vehicles, hundreds of horses fed on grain, several hundred women clothed with finery and embroidery. If the expenditures for the decorations of the vehicles, food to the horses, and the embroidered clothes are used to maintain soldiers, there should be more than a thousand. Upon emergency, several hundred of them can be stationed at the van and several hundred can be stationed in the rear. To do this or to let the several hundred women hold the van and the rear, which is more secure? I should think to keep women is not so secure as to maintain soldiers. |
| | 贵义: |
子墨子仕人于卫，所仕者至而反。子墨子曰：“何故反？”对曰：“与我言而不当。曰‘待女以千盆。’授我五百盆，故去之也。”子墨子曰：“授子过千盆，则子去之乎？”对曰：“不去。”子墨子曰：“然则，非为其不审也，为其寡也。” |
| Esteem for Righteousness:...: |
Mozi had introduced somebody to office in Wei. The man went and returned. Mozi asked him why he returned. He answered: "In counsel my opinions were not considered. Being promised a thousand pen was given only five hundred. Therefore I left." Mozi inquired: Suppose you were given more than a thousand pen, would you still leave? It was answered, no. Mozi said: Then it is not because of lack of consideration. It is because of the smallness of the salary. |
| | 贵义: |
子墨子曰：“世俗之君子，视义士不若负粟者。今有人于此，负粟息于路侧，欲起而不能，君子见之，无长少贵贱，必起之。何故也？曰义也。今为义之君子，奉承先王之道以语之，纵不说而行，又从而非毁之。则是世俗之君子之视义士也，不若视负粟者也。” |
| Esteem for Righteousness:...: |
Mozi said: The gentlemen of the world have even less regard for the righteous man than for the grain carrier. If a carrier was resting by the road side and was unable to rise up, the gentlemen would surely help him to rise upon seeing him, whether he be old or young, honourable or humble. Why? Because it is right. But when the gentleman who practises righteousness urges them with the way of the early kings, they are not only unwilling to carry it out but will even trample it down. So, then, the gentlemen of the world have even less regard for the righteous man than for the grain carrier. |
| | 贵义: |
子墨子曰：“商人之四方，市贾信徙，虽有关梁之难，盗贼之危，必为之。今士坐而言义，无关梁之难，盗贼之危，此为信徙，不可胜计，然而不为。则士之计利不若商人之察也。” |
| Esteem for Righteousness:...: |
Mozi said: The merchants go everywhere to do business and their gain is doubled and multiplied. They persist notwithstanding the difficulties at the passes and bridges, and the dangers of the highwaymen and robbers. Now the gentlemen can sit down and teach righteousness. There are no difficulties at the passes and bridges or dangers from highwaymen and robbers. Their gain should be not only doubled and multiplied but become incalculable. Yet, they will not do it. Then the gentlemen are not as discerning as the merchants in their calculation of benefits. |
| | 贵义: |
子墨子北之齐，遇日者。日者曰：“帝以今日杀黑龙于北方，而先生之色黑，不可以北。”子墨子不听，遂北，至淄水，不遂而反焉。日者曰：“我谓先生不可以北。”子墨子曰：“南之人不得北，北之人不得南，其色有黑者有白者，何故皆不遂也？且帝以甲乙杀青龙于东方，以丙丁杀赤龙于南方，以庚辛杀白龙于西方，以壬癸杀黑龙于北方，若用子之言，则是禁天下之行者也。是围心而虚天下也，子之言不可用也。” |
| Esteem for Righteousness:...: |
Mozi was going north to Qi and met a fortune teller on the way. The fortune teller told him: "God kills the black dragon in the north to-day. Now, your complexion is dark. You must not go north." Mozi did not listen to him and went north. At the Ze River he could proceed no further and returned. The fortune teller said: "I have told you that you must not go north." Mozi said: People on the south, of course, cannot go north (of the Ze River), but neither can those on the north come south. (Moreover), there are the dark-complexioned, but there are also the fair-complexioned. Why is it that neither can proceed? Besides, God kills the blue dragon on the days of Jia and of Yi in the East, the red dragon on the days of Bing and of Ding in the South, the white dragon on the days of Geng and of Xin in the West, and the black dragon on the days of Ren and of Gui in the North. According to you then all the travellers in the world will be prohibited, then all their plans will be curbed and the world made empty. Your idea is not to be adopted. |
| | 贵义: |
子墨子曰：“吾言足用矣，舍言革思者，是犹舍获而拾粟也。以其言非吾言者，是犹以卵投石也，尽天下之卵，其石犹是也，不可毁也。” |
| Esteem for Righteousness:...: |
Mozi said: My principle is sufficient. To abandon my principle and exercise thought is like abandoning the crop and trying to pick up grains. To refute my principle with one's own principle is like throwing an egg against a boulder. The eggs in the world would be exhausted without doing any harm to the boulder. |
| | 公孟: |
公孟子谓子墨子曰：“君子共己以待，问焉则言，不问焉则止。譬若锺然，扣则鸣，不扣则不鸣。”子墨子曰：“是言有三物焉，子乃今知其一身也，又未知其所谓也。若大人行淫暴于国家，进而谏，则谓之不逊，因左右而献谏，则谓之言议。此君子之所疑惑也。若大人为政，将因于国家之难，譬若机之将发也然，君子之必以谏，然而大人之利，若此者，虽不扣必鸣者也。若大人举不义之异行，虽得大巧之经，可行于军旅之事，欲攻伐无罪之国，有之也，君得之，则必用之矣。以广辟土地，著税伪材，出必见辱，所攻者不利，而攻者亦不利，是两不利也。若此者，虽不扣必鸣者也。且子曰：‘君子共己待，问焉则言，不问焉则止，譬若锺然，扣则鸣，不扣则不鸣。’今未有扣，子而言，是子之谓不扣而鸣邪？是子之所谓非君子邪？” |
| Gong Meng: |
Gong Mengzi said to Mozi: "The gentleman should fold his hands on the breast in waiting. He will speak when consulted he will not speak when not consulted. He is like a bell when struck it sounds, when not struck it does not sound." Mozi said: This idea covers three phases of which you know but one; so you do not understand what you are talking about. In the case of the ruler's committing violence in the state, to go and warn him will be called insolence, and to offer warning through those around him will be called meddling with counsel. This is where the gentleman hesitates (to speak). Now, if the ruler, in his administration, meets with some difficulty in the state resembling a machine about to shoot,... the gentleman must give warning. So the benefit to the ruler... In such cases although he is not asked he should give counsel. Again, if the lord should launch out on some unrighteous, extraordinary enterprise; and if in possession of clever military schemes, he should attack innocent states with a view to extending his territory, collecting taxes and gathering wealth; and if in taking such a course he meet with humiliation, as it is beneficial neither to the victor nor to the vanquished -- and hence harmful to both - in such a case the gentleman must respond with counsel though he is not asked. Moreover, according to what you have said, the gentleman is to fold his hands on his breast and wait. He will speak when consulted; he will not speak when not consulted. He is like a bell; when struck it sounds, when not struck it does not sound. Now, none had asked you and yet you spoke. Is this what you call sounding without being struck? Is this what you call ungentlemanly? |
| | 公孟: |
公孟子谓子墨子曰：“实为善，人孰不知？譬若良玉，处而不出有馀糈。譬若美女，处而不出，人争求之。行而自衒，人莫之取也。今子遍从人而说之，何其劳也？”子墨子曰：“今夫世乱，求美女者众，美女虽不出，人多求之；今求善者寡，不强说人，人莫之知也。且有二生，于此善筮。一行为人筮者，一处而不出者。行为人筮者与处而不出者，其糈孰多？”公孟子曰：“行为人筮者其糈多。”子墨子曰：“仁义钧。行说人者，其功善亦多，何故不行说人也！” |
| Gong Meng: |
Gong Mengzi said to Mozi: "How is it possible for the people to be ignorant of what is really good? For instance, when the able fortune teller remains at home and does not go abroad, he will have grain in abundance; when the beautful maiden remains at home and does not go abroad, people will compete in obtaining her. On the other hand if she should set forth to sell herself, none would take her. Now you go about, trying to persuade everybody, wherefore all this fuss?" Mozi said: In the present world of chaos those who seek the beautiful maidens are many. So, though they remain at home most people would take them. But those who seek goodness are few. Without intelligent persuasion people will not understand. Moreover, suppose here are two people good at fortune telling. One travels about to tell people's fortunes, and the other remains at home and does not go abroad. Which of these two will have more grain? Gong Mengzi said that he who travels about and tells people's fortunes will have more grain. Mozi said: So with magnanimity and righteousness. He who travels about and urges the people has more merit also. Why not, then, let us travel about and urge the people? |
| | 公孟: |
公孟子戴章甫，搢忽，儒服，而以见子墨子曰：“君子服然后行乎？其行然后服乎？”子墨子曰：“行不在服。”公孟子曰：“何以知其然也？”子墨子曰：“昔者，齐桓公高冠博带，金剑木盾，以治其国，其国治。昔者，晋文公大布之衣，牂羊之裘，韦以带剑，以治其国，其国治。昔者，楚庄王鲜冠组缨，缝衣博袍，以治其国，其国治。昔者，越王句践剪发文身，以治其国，其国治。此四君者，其服不同，其行犹一也。翟以是知行之不在服也。”公孟子曰：“善！吾闻之曰‘宿善者不祥’，请舍忽，易章甫，复见夫子可乎？”子墨子曰：“请因以相见也。若必将舍忽、易章甫，而后相见，然则行果在服也。” |
| Gong Meng: |
Gong Mengzi, wearing a ceremonial hat, carrying the officials' tablet, and in the cloak of the learned, came to see Mozi and asked: "Does the gentleman dress in appropriate attire before acting. Or does he do his business first and then consider his attire?" Mozi said: Action does not depend on attire. Gong Mengzi asked how is it possible to know. Mozi said: Formerly, Lord Huan of Qi (685-643 B.C.), wearing a high hat and a wide girdle, with a gold sword and wooden shield, governed his state. And his state became orderly. Lord Wen of Jin (780-746 B.C.), wearing garments of coarse cloth and sheepskin cloak, with the sword in a leather belt, governed his state. And his state became orderly. Lord Zhuang of Chu (671-626 B.C.), wearing a gaudy hat with a tassel, and a red garment and a big gown, governed his state. And his state became orderly. Lord Gou Jian of Yue (496-465 B.C.), had his hair cut short and his body tattooed and governed his state, and his state became orderly. Now, these four lords differed in attire but agreed in action. I therefore know action does not depend on attire. Gong Mengzi said: "That is fine. I have heard that it is unlucky to keep goodness in darkness. So, let me go and put away the tablet and change the hat and come back to see you. Is this all right?" Mozi said: Please come out with your errand. If you have to put away the tablet and change the hat before you can see me, then, action does depend on attire. |
| | 公孟: |
公孟子曰：“君子必古言服，然后仁。”子墨子曰：“昔者，商王纣，卿士费仲，为天下之暴人，箕子、微子为天下之圣人，此同言而或仁不仁也。周公旦为天下之圣人，关叔为天下之暴人，此同服或仁或不仁。然则不在古服与古言矣。且子法周而未法夏也，子之古非古也。” |
| Gong Meng: |
Gong Mengzi said: "The gentleman has to be ancient in attire and in speech before he can be magnanimous." Mozi said: In ancient times, minister Fei Zhong of Emperor Zhou of Shang was the terror of the world. While Baron Ji and Baron Wei were the sages of the world. Now these spoke the same dialect, but the latter were magnanimous and the former was wicked. (Later), Duke Dan of Zhou was the sage of the world and Uncle Guan was the villain of the world. Now these wore the same attire but the former was magnanimous and the latter wicked. Then, virtue evidently does not depend on the antiquity of attire and speech. Moreover, you are following only Zhou and not Xia. Your antiquity does not go back far enough. |
| | 公孟: |
公孟子谓子墨子曰：“昔者圣王之列也，上圣立为天子，其次立为卿、大夫，今孔子博于诗、书，察于礼乐，详于万物，若使孔子当圣王，则岂不以孔子为天子哉？”子墨子曰：“夫知者，必尊天事鬼，爱人节用，合焉为知矣。今子曰：‘孔子博于诗书，察于礼乐，详于万物’，而曰可以为天子，是数人之齿，而以为富。” |
| Gong Meng: |
Gong Mengzi said to Mozi: "In ancient times, in assigning ranks the sage-kings crowned the most sagacious as emperor, and appointed the others as ministers and secretaries. Now Confucius had an extensive knowledge of poetry and history, a clear understanding of ceremonial and music, and an intimate insight into many things. If it fell upon Confucius to be the sage-king, why should he not make himself emperor?" Mozi said: The wise man should reverence Heaven and worship the spirits, love the people and economize in expenditures. Combining these we get wisdom. Now, you say, Confucius had an extensive knowledge of poetry and history, a clear understanding of ceremonials and music, and an intimate insight into many things. Therefore, you think, he should be made emperor. This is like estimating one's wealth by counting the number of notches. |
| | 公孟: |
公孟子曰：“贫富寿夭，齰然在天，不可损益。”又曰：“君子必学。”子墨子曰：“教人学而执有命，是犹命人葆而去亓冠也。” |
| Gong Meng: |
Gong Mengzi said: "Poverty or wealth, old age or untimely death, all are determined by Heaven and they cannot be altered." Again, he said: "The superior man must learn." Mozi said: To hold fatalism and teach people to learn is like telling him to cover his hair and yet remove his hat. |
| | 公孟: |
公孟子谓子墨子曰：“有义不义，无祥不祥。”子墨子曰：“古圣王皆以鬼神为神明，而为祸福，执有祥不祥，是以政治而国安也。自桀纣以下，皆以鬼神为不神明，不能为祸福，执无祥不祥，是以政乱而国危也。故先王之书，子亦有之曰：‘亓傲也，出于子，不祥。’此言为不善之有罚，为善之有赏。” |
| Gong Meng: |
Gong Mengzi said to Mozi: "There is only righteousness and unrighteousness, but no such thing as propitiousness or unpropitiousness." Mozi said: The ancient sage-kings all regarded the ghosts and spirits as intelligent and in control of calamity and blessing. They held there was propitiousness and unpropitiousness and thereby the government was well administered and the country was secure. From Jie and Zhou down they all regarded the ghosts and spirits as unintelligent and not in control of calamity and blessing. They held there was no propitiousness and unpropitiousness, and thereby the government became disorderly and the country in danger. So, the book of the ancient kings "Jizi" says, "Pride brings calamity." That is to say, the evil act will be punished and the good act will be rewarded. |
| | 公孟: |
子墨子谓公孟子曰：“丧礼，君与父母、妻、后子死，三年丧服，伯父、叔父、兄弟期，族人五月，姑、姊、舅、甥皆有数月之丧。或以不丧之闲，诵诗三百，弦诗三百，歌诗三百，舞诗三百。若用子之言，则君子何日以听治？庶人何日以从事？”公孟子曰：“国乱则治之，国治则为礼乐。国治则从事，国富则为礼乐。子墨子曰：“国之治。治之废，则国之治亦废。国之富也，从事，故富也。从事废，则国之富亦废。故虽治国，劝之无餍，然后可也。今子曰：‘国治，则为礼乐，乱则治之’，是譬犹噎而穿井也，死而求医也。古者三代暴王桀纣幽厉，薾为声乐，不顾其民，是以身为刑僇，国为戾虚者，皆从此道也。” |
| Gong Meng: |
Mozi said to Gong Mengzi: According to the ceremonial for the death of the ruler, the parents, the wife, and the first-born son, there shall be mourning for three years. For the elder uncle, younger uncle, elder brother, younger brother, one year; and for cousins within the family, five months. And for the aunt, the sister, the uncle on mother's side, and the nephew on sister's side, there will be mourning of several months for each. Many also use the intervals between periods of mourning to read the Three Hundred Poems according to rhymes, to play them on the string instruments, to sing them, and to dance to them. If your counsel should be followed when can the gentleman attend to government, and when can the common man attend to work? Gong Mengzi said: "When the country is in chaos it should be put in order; when it is in order, ceremonials and music may be pursued. When the country is poor work should be attended to; when it is rich, ceremonials and music may be pursued." Mozi said: A country may be orderly. But it is because it is being well governed that it is orderly. As soon as good administration is abandoned, order disappears also. A country may be rich. But it is because work is being attended to that it is rich. As soon as work is abandoned, wealth disappears also. Therefore although a country is orderly it is necessary to encourage unceasing attention to administration. Now, you say, when the country is in order, ceremonials and music may be pursued. But put it in order when it becomes disorderly. This is similar to digging a well when some one is choked and to seeking a physician when some one is dead. In ancient times, the wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, revelled in music, and did not remember their people. Therefore they suffered capital punishment and brought calamity to their empire. And it was all from following this idea. |
| | 公孟: |
公孟子曰：“无鬼神。”又曰：“君子必学祭祀。”子墨子曰：“执无鬼而学祭礼，是犹无客而学客礼也，是犹无鱼而为鱼𦊟也。” |
| Gong Meng: |
Gong Mengzi said that there were no ghosts and spirits; again, he said that the superior man must learn sacrifice and worship. Mozi said: To hold there are no spirits and learn sacrificial ceremonials is comparable to learning the ceremonials of hospitality while there is no guest or to making fishing nets while there are no fish. |
| | 公孟: |
公孟子谓子墨子曰：“子以三年之丧为非，子之三日之丧亦非也。”子墨子曰：“子以三年之丧非三日之丧，是犹裸谓撅者不恭也。” |
| Gong Meng: |
Gong Mengzi said to Mozi: "You think mourning for three years is wrong. Your mourning for three days is also wrong." Mozi replied: You hold mourning for three years and condemn mourning for three days. This is similar to the naked person condemning the person who lifted up his garments for indecency. |
| | 公孟: |
公孟子谓子墨子曰：“知有贤于人，则可谓知乎？”子墨子曰：“愚之知有以贤于人，而愚岂可谓知矣哉？” |
| Gong Meng: |
Gong Mengzi asked Mozi whether it is wisdom when one knows something better than some other person. Mozi answered: A fool may know something better than some other person. Yet can the fool be said to be wise? |
| | 公孟: |
公孟子曰：“三年之丧，学吾之慕父母。”子墨子曰：“夫婴儿子之知，独慕父母而已。父母不可得也，然号而不止，此亓故何也？即愚之至也。然则儒者之知，岂有以贤于婴儿子哉？” |
| Gong Meng: |
Gong Mengzi said: "I mourn for three years in imitation of the affection that my son shows to his parents." Mozi said: But does the baby have an intelligence to love only its parents? Why, then, should it keep on crying when the parents are not to be had? It is really the extreme degree of foolishness. Thus, is the intelligence of the Confucianists any higher than that of the baby? |
| | 公孟: |
子墨子曰问于儒者：“何故为乐？”曰：“乐以为乐也。”子墨子曰：“子未我应也。今我问曰：‘何故为室？’曰：‘冬避寒焉，夏避暑焉，室以为男女之别也。’则子告我为室之故矣。今我问曰：‘何故为乐？’曰：‘乐以为乐也。’是犹曰‘何故为室’？曰‘室以为室也’。” |
| Gong Meng: |
Mozi asked a Confucianist why the Confucianists pursued music. He replied, music is pursued for music's sake. Mozi said: You have not yet answered me. Suppose I asked, why build houses. And you answered, it is to keep off the cold in winter, and the heat in summer, and to separate men from women. Then you would have told me the reason for building houses. Now I am asking why pursue music. And you answer music is pursued for music's sake. This is comparable to: "Why build houses?" "Houses are built for houses' sakes." |
| | 公孟: |
子墨子谓程子曰：“儒之道足以丧天下者，四政焉。儒以天为不明，以鬼为不神，天鬼不说，此足以丧天下。又厚葬久丧，重为棺椁，多为衣衾，送死若徙，三年哭泣，扶后起，杖后行，耳无闻，目无见，此足以丧天下。又弦歌鼓舞，习为声乐，此足以丧天下。又以命为有，贫富寿夭，治乱安危有极矣，不可损益也，为上者行之，必不听治矣；为下者行之，必不从事矣，此足以丧天下。”程子曰：“甚矣！先生之毁儒也。”子墨子曰：“儒固无此若四政者，而我言之，则是毁也。今儒固有此四政者，而我言之，则非毁也，告闻也。”程子无辞而出。子墨子曰：“迷之！”反，后坐，进复曰：“乡者先生之言有可闻者焉，若先生之言，则是不誉禹，不毁桀纣也。”子墨子曰：“不然，夫应孰辞，称议而为之，敏也。厚攻则厚吾，薄攻则薄吾。应孰辞而称议，是犹荷辕而击蛾也。” |
| Gong Meng: |
Mozi said to Chengzi: In the teaching of the Confucianists there are four principles sufficient to ruin the empire: The Confucianists hold Heaven is unintelligent, and the ghosts are inanimate. Heaven and spirits are displeased. This is sufficient to ruin the world. Again they (practise) elaborate funerals and extended mourning. They use several inner and outer coffins, and many pieces of shrouds. The funeral procession looks like house-moving. Crying and weeping last three years. They cannot stand up without support and cannot walk without a cane. Their ears cannot hear and their eyes cannot see. This is sufficient to ruin the world. And they play the string instruments and dance and sing and practise songs and music. This is sufficient to ruin the empire. And, finally, they suppose there is fate and that poverty or wealth, old age or untimely death, order or chaos, security or danger, are all predetermined and cannot be altered. Applying this belief, those in authority, of course, will not attend to government and those below will not attend to work. Again, this is sufficient to ruin the world. Chengzi said: "Sir, you are accusing the Confucianists of too much." Mozi said: If the Confucianists hold nothing like these four principles and yet I say they do then it is false accusation. Now that the Confucianists do hold these four principles and I say so, then it is not accusation, but information. Chengzi had nothing more to say and went out. Mozi called him back. After being seated he continued: "What you, sir, have just said is not without fault. For according to what you have said, there will be no praise of Yu or blame of Jie and Zhou." Mozi replied: Not at all. You are only cleverly criticizing me according to traditional notions. When attack is heavy defence must be strong. When attack is light defence must be light. To criticize according to traditional notions is similar to trying to kill a moth with a thill. |
| | 公孟: |
子墨子与程子辩，称于孔子。程子曰：“非儒，何故称于孔子也？”子墨子曰：“是亦当而不可易者也。今鸟闻热旱之忧则高，鱼闻热旱之忧则下，当此虽禹汤为之谋，必不能易矣。鸟鱼可谓愚矣，禹汤犹云因焉。今翟曾无称于孔子乎？” |
| Gong Meng: |
In a discussion with Chengzi, Mozi cited Confucius. Chengzi said, "You condemn Confucianism - why is it that you cite Confucius?" Mozi said: This has reference to what is right and cannot be altered. When the bird becomes aware of the danger of heat and of drought, it flies high. When the fish becomes aware of the danger of heat and of drought, it swims low. In such circumstances even the deliberations of Yu and Tang cannot differ from this. The bird and the fish may be said to be unintelligent. Yet, in some instances, even Yu and Tang would follow them. Should I never cite Confucius? |
| | 公孟: |
有游于子墨子之门者，身体强良，思虑徇通，欲使随而学。子墨子曰：“姑学乎，吾将仕子。”劝于善言而学。其年，而责仕于子墨子。子墨子曰：“不仕子，子亦闻夫鲁语乎？鲁有昆弟五人者，亓父死，亓长子嗜酒而不葬，亓四弟曰：‘子与我葬，当为子沽酒。’劝于善言而葬。已葬，而责酒于其四弟。四弟曰：‘吾末予子酒矣，子葬子父，我葬吾父，岂独吾父哉？子不葬，则人将笑子，故劝子葬也。’今子为义，我亦为义，岂独我义也哉？子不学，则人将笑子，故劝子于学。” |
| Gong Meng: |
A man visited Mozi's school. He was physically well built and mentally brilliant. Desiring to have him in his school, Mozi told him to come and study and that he would make him an official. Persuaded by such an attractive promise, he came to study. In a year, he demanded a position of Mozi. Mozi said: I have not made you an official. But have you not heard the story of Lu? There were five brothers in Lu whose father passed away. The eldest son loved wine and would not conduct the funeral. The four younger brothers said to him, "You conduct the funeral for us, and we shall buy wine for you." He was persuaded by such an attractive promise and buried (his father). After the burial he demanded wine of the four brothers. The four brothers told him, "We will not give you any wine. You are to bury your father and we, ours. Is your father only ours? If you don't bury him people will laugh at you, therefore we urged you to bury him." Now, you have done right and I have done right, is it only my righteousness? If you don't learn, people will laugh at you. Therefore I urged you to learn. |
| | 公孟: |
有游于子墨子之门者，子墨子曰：“盍学乎？”对曰：“吾族人无学者。”子墨子曰：“不然，夫好美者，岂曰吾族人莫之好，故不好哉？夫欲富贵者，岂曰我族人莫之欲，故不欲哉？好美、欲富贵者，不视人犹强为之。夫义，天下之大器也，何以视人必强为之？” |
| Gong Meng: |
A man visited Mozi's school. Mozi said: Why not come and study? Came the reply, "None of my family is learned." Mozi said: No matter. Does he who loves beauty say, none of my family loves it, therefore I will not? And does he who desires wealth and honour say, none of my family desires them, therefore I will not? Now, in the love of beauty and desire for wealth and honour, one goes ahead regardless of others. And righteousness is the greatest thing in the world. Why should one follow others in doing it? |
| | 公孟: |
有游于子墨子之门者，谓子墨子曰：“先生以鬼神为明知，能为祸人哉福？为善者富之，为暴者祸之。今吾事先生久矣，而福不至，意者先生之言有不善乎？鬼神不明乎？我何故不得福也？”子墨子曰：“虽子不得福，吾言何遽不善？而鬼神何遽不明？子亦闻乎匿徒之刑之有刑乎？”对曰：“未之得闻也。”子墨子曰：“今有人于此，什子，子能什誉之，而一自誉乎？”对曰：“不能。”“有人于此，百子，子能终身誉亓善，而子无一乎？”对曰：“不能。”子墨子曰：“匿一人者犹有罪，今子所匿者若此亓多，将有厚罪者也，何福之求？” |
| Gong Meng: |
A man visited Mozi's school and said to Mozi: "Sir, you teach that the ghosts and spirits are intelligent and can bring calamity or blessing to man. They will enrich the good and harm the evil. Now, I have served you for a long time. Yet no blessing has come. Can it be that your teaching is not entirely correct, and that the ghosts and spirits are not intelligent? Else why don't I obtain any blessing?" Mozi said: Though you have not obtained any blessing, how does that invalidate my teaching and how does that make the ghosts and spirits unintelligent? He replied that he did not know. Mozi continued: Suppose there is a man ten times as virtuous as you are, can you praise him ten times while you praise yourself but once? He answered that he could not. Now suppose there is a man a hundred times as virtuous as you are, can you during your whole life praise him and not praise yourself even once? He answered that he could not. Mozi said: He who obscured the virtues of one person is guilty. Now, you have obscured the virtues of so many. You must be guilty of very much. Wherewith can you expect blessing? |
| | 公孟: |
子墨子有疾，跌鼻进而问曰：先生以鬼神为明，能为祸福，为善者赏之，为不善者罚之。今先生圣人也，何故有疾？意者先生之言有不善乎？鬼神不明知乎？”子墨子曰：“虽使我有病，何遽不明？人之所得于病者多方，有得之寒暑，有得之劳苦，百门而闭一门焉，则盗何遽无从入？” |
| Gong Meng: |
Mozi was sick. Die Bi came and inquired: "Sir, you have taught the ghosts and spirits are intelligent and are in control of calamity and blessing. They will reward the good and punish the evil. Now you are a sage. How can you become sick? Can it be that your teaching was not entirely correct, that the ghosts and spirits are after all unintelligent? Mozi said: Though I am sick how (does it follow that the ghosts and spirits) should be unintelligent? There are many ways by which a man can contract diseases. Some are affected by climate, some by fatigue. If there are a hundred gates and only one of them is closed, how is it that the burglar should not be able to get in? |
| | 公孟: |
二三子有复于子墨子学射者，子墨子曰：“不可，夫知者必量亓力所能至而从事焉，国士战且扶人，犹不可及也。今子非国士也，岂能成学又成射哉？” |
| Gong Meng: |
Some of the pupils asked to learn archery with Mozi. Mozi said: Impossible. The wise should measure how far his energy can go and plan his career accordingly. Even a soldier cannot fight and help somebody at the same time. Now you are no soldiers. How can you be both accomplished scholars and accomplished archers? |
| | 公孟: |
二三子复于子墨子曰：“告子曰：‘言义而行甚恶。’请弃之。”子墨子曰：“不可，称我言以毁我行，愈于亡。有人于此，翟甚不仁，尊天、事鬼、爱人，甚不仁，犹愈于亡也。今告子言谈甚辩，言仁义而不吾毁，告子毁，犹愈亡也。” |
| Gong Meng: |
Some of the pupils reported to Mozi that Gaozi proclaimed Mozi to be teaching righteousness but doing wickedness, and urged him to denounce Gaozi. Mozi said: That would not do. To praise my teaching and blame my conduct is yet better than indifference. Suppose there is some one who declares that Di is quite unmagnanimous, that he reverences Heaven, worships spirits, and loves men - this is yet better than indifference. Now, Gaozi was quite discriminating in his statements. He does not blame me for teaching magnanimity and righteousness. So, blame from Gaozi is yet better than indifference. |
| | 公孟: |
二三子复于子墨子曰：“告子胜为仁。”子墨子曰：“未必然也！告子为仁，譬犹跂以为长，隐以为广，不可久也。” |
| Gong Meng: |
Some of the pupils reported to Mozi that Gaozi was zealous in practising magnanimity. Mozi remarked: It may not really be so at all. Gaozi practises magnanimity in the same way as the man who stands on his tip toe to appear tall and spreads himself to appear broad. It cannot last long. |
| | 公孟: |
告子谓子墨子曰：“我治国为政。”子墨子曰：“政者，口言之，身必行之。今子口言之，而身不行，是子之身乱也。子不能治子之身，恶能治国政？子姑亡，子之身乱之矣！” |
| Gong Meng: |
Gaozi said to Mozi that he can administer the country and the government. Mozi said: To govern is to carry out what one teaches. Now you don't behave according to what you teach, this means that you yourself are in revolt. Being unable to govern one's self, how can one govern the country? Your self will set it in chaos. |
