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| Scope: Book 7 Request type: Paragraph |
| Condition 1: Contains text "物" Matched:6. |
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《卷七 - Book 7》 | English translation: W. P. Mei [?] | Library Resources |
《天志中 - Will of Heaven II》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 天志中: | 且夫天下蓋有不仁不祥者，曰當若子之不事父，弟之不事兄，臣之不事君也。故天下之君子，與謂之不祥者。今夫天兼天下而愛之，撽遂萬物以利之，若豪之末，非天之所為也，而民得而利之，則可謂否矣。然獨無報夫天，而不知其為不仁不祥也。此吾所謂君子明細而不明大也。 |
| Will of Heaven II: | In the world those who lack benevolence are unfortunate. If a son does not serve his father, a younger brother does not serve his elder brother, or a subordinate does not serve his superior, then all the gentlemen of the world will call him unfortunate. Now Heaven loves the whole world universally. Everything is prepared for the good of man. Even the tip of a hair is the work of Heaven. Substantial may be said of the benefits that are enjoyed by man. Yet there is no service in return. And they do not even know this to be unmagnanimous and unfortunate. This is why I say the gentlemen understand only trifles and not things of importance. | |
| 6 | 天志中: | 且吾所以知天之愛民之厚者有矣，曰以磨為日月星辰，以昭道之；制為四時春秋冬夏，以紀綱之；雷降雪霜雨露，以長遂五穀麻絲，使民得而財利之；列為山川谿谷，播賦百事，以臨司民之善否；為王公侯伯，使之賞賢而罰暴；賊金木鳥獸，從事乎五穀麻絲，以為民衣食之財。自古及今，未嘗不有此也。今有人於此，驩若愛其子，竭力單務以利之，其子長，而無報子求父，故天下之君子與謂之不仁不祥。今夫天兼天下而愛之，撽遂萬物以利之，若豪之末，非天之所為，而民得而利之，則可謂否矣，然獨無報夫天，而不知其為不仁不祥也。此吾所謂君子明細而不明大也。 |
| Will of Heaven II: | Moreover I know Heaven loves men dearly not without reason. Heaven ordered the sun, the moon, and the stars to enlighten and guide them. Heaven ordained the four seasons, Spring, Autumn, Winter, and Summer, to regulate them. Heaven sent down snow, frost, rain, and dew to grow the five grains and flax and silk that so the people could use and enjoy them. Heaven established the hills and rivers, ravines and valleys, and arranged many things to minister to man's good or bring him evil. He appointed the dukes and lords to reward the virtuous and punish the wicked, and to gather metal and wood, birds and beasts, and to engage in cultivating the five grains and flax and silk to provide for the people's food and clothing. This has been taking from antiquity to the present. Suppose there is a man who is deeply fond of his son and has used his energy to the limit to work for his benefit. But when the son grows up he returns no love to the father. The gentlemen of the world will all call him unmagnanimous and miserable. Now Heaven loves the whole world universally. Everything is prepared for the good of man. The work of Heaven extends to even the smallest things that are enjoyed by man. Such benefits may indeed be said to be substantial, yet there is no service in return. And they do not even know this to be unmagnanimous. This is why I say the gentlemen of the world understand only trifles but not things of importance. |
《天志下 - Will of Heaven III》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 天志下: | 子墨子言曰：「天下之所以亂者，其說將何哉？則是天下士君子，皆明於小而不明於大。何以知其明於小不明於大也？以其不明於天之意也。何以知其不明於天之意也？以處人之家者知之。今人處若家得罪，將猶有異家所，以避逃之者，然且父以戒子，兄以戒弟，曰：『戒之慎之，處人之家，不戒不慎之，而有處人之國者乎？』今人處若國得罪，將猶有異國所，以避逃之者矣，然且父以戒子，兄以戒弟，曰：『戒之慎之，處人之國者，不可不戒慎也！』今人皆處天下而事天，得罪於天，將無所以避逃之者矣。然而莫知以相極戒也，吾以此知大物則不知者也。」 |
| Will of Heaven III: | Mozi said: What is the reason for the disorder in the world? It is because the gentlemen of the world all understand trifles but not things of importance. How do we know they understand trifles but not things of importance? Because they do not understand the will of Heaven. How do we know they do not understand the will of Heaven? By observing the conduct in the family. If a man commits a misdemeanour in the family he still has other families in which to seek shelter. Yet, father reminds son, the elder brother reminds the younger brother, saying: "Be obedient, be careful in conduct in the family. If one is not obedient and careful in conduct in the family how can he live in the state?" If a man commits a misdemeanour in the state he still has other states in which to seek shelter. Yet father reminds son and the elder brother reminds the younger brother, saying: "Be obedient. Be careful. One cannot live in a state and be disobedient and careless." Now all men live in the world and under Heaven. When a man sins against Heaven there is nowhere to seek shelter. But people do not think of warning each other. Thus I know that they do not understand things of importance. | |
| 4 | 天志下: |
且天之愛百姓也，不盡物而止矣。今天下之國，粒食之民， 國1殺一 不辜者，必有一2不祥。曰誰殺不辜？曰人也。孰予之不辜？曰天也。若天之中實不愛此民也，何故而人有殺不辜，而天予之不祥哉？且天之愛百姓厚矣，天之愛百姓別矣，既可得而知也。何以知天之愛百姓也？吾以賢者之必賞善罰暴也。何以知賢者之必賞善罰暴也？吾以昔者三代之聖王知之。故昔也三代之聖王堯舜禹湯文武之兼愛天下也，從而利之，移其百姓之意焉，率以敬上帝山川鬼神，天以為從其所愛而愛之，從其所利而利之，於是加其賞焉，使之處上位，立為天子以法也，名之曰『聖人』，以此 知3其賞善之證。是故昔也三代之暴王桀紂幽厲之兼惡天下也，從而賊之，移其百姓之意焉，率以詬侮上帝山川鬼神，天以為不從其所愛而惡之，不從其所利而賊之，於是加其罰焉，使之父子離散，國家滅亡，抎失社稷，憂以及其身。是以天下之庶民屬而毀之，業萬世子孫繼嗣，毀之賁不之廢也，名之曰『失王』，以此知其罰暴之證。今天下之士君子，欲為義者，則不可不順天之意矣。 |
| Will of Heaven III: |
That Heaven loves all the people of the world is proved not only by this. In all the countries in the world and among all the people who live on grains, the murder of one innocent individual brings down one calamity. Now who is it that murders the innocent? It is man. Who is it that sends down the calamity? It is Heaven. If Heaven really did not love the people, why does Heaven send down calamities for the murder of the innocent? Furthermore, Heaven loves the people dearly, Heaven loves the people inclusively. And this can be known. How do we know Heaven loves the people? Because of the certain reward to the good and punishment to the evil from the virtuous (Heaven). How do we know the virtuous (Heaven) certainly rewards the good and punishes the evil? I know this from the (examples of) the sage-kings of the Three Dynasties. Anciently, the sage-kings of the Three Dynasties, Yao, Shun, Yu, Tang, Wen, and Wu, loved the world universally and proceeded to benefit them. They converted the desires of the people and led them to worship God, hills and rivers, and the spirits. Heaven was pleased because they loved what it loved and benefited what it would benefit, and bestowed rewards upon them, placing them on the throne, crowning them emperor, upholding them as the standard, and calling them sage-kings. Here we have the proof of reward of the good. Anciently, the wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, hated all the world and proceeded to oppress them. They converted the desires of the people and led them to blaspheme against God, hills and rivers, and the spirits. Heaven was offended because they hated those whom Heaven loved and oppressed those whom Heaven would benefit, and Heaven decreed punishments upon them, letting fathers and sons be scattered, their empire be put to an end, their state be lost to them, and capital punishment fall upon them. Thereupon, the multitudes in the world condemned them, the condemnation lasting all through the ten thousand generations, the people calling them wicked kings. Here we have the proof of punishment of the evil. Those gentlemen of the world who desire to do righteousness have only to obey the will of Heaven. 1. 國 : Deleted. 孫詒讓《墨子閒詁》 | |
| 6 | 天志下: |
故子墨子置立天之，以為儀法，若輪人之有規，匠人之有矩也。今輪人以規，匠人以矩，以此知方圜之別矣。是故子墨子置立天之，以為儀法。吾以此知天下之士君子之去義遠也。何以知天下之士君子之去義遠也？今知氏大國之君寬者然曰：「吾處大國而不攻小國，吾何以為大哉！」是以差論蚤牙之士，比列其舟車之卒，以攻罰無罪之國，入其溝境，刈其禾稼，斬其樹木，殘其城郭，以御其溝池，焚燒其祖廟，攘殺其犧牷，民之格者，則剄殺之，不格者，則係操而歸，丈夫以為僕圉胥靡，婦人以為舂酋。則夫好攻伐之君，不知此為不仁義，以告四鄰諸侯曰：「吾攻國覆軍，殺將若干人矣。」其鄰國之君亦不知此為不仁義也，有具其皮幣，發其總處，使人饗賀焉。則夫好攻伐之君，有重不知此為不仁不義也，有書之竹帛，藏之府庫。為人後子者，必且欲順其先君之行，曰：「何不當發吾 府1庫，視吾先君之法美。」必不曰文、武之為正 為正2者若此矣，曰吾攻國覆軍殺將若干人矣。則夫好攻伐之君，不知此為不仁不義也，其鄰國之君不知此為不仁不義也，是以攻伐世世而不已者，此吾所謂大物則不知也。 |
| Will of Heaven III: |
Hence Mozi established the will of Heaven as his standard, just as the wheelwright uses his compasses and the carpenter uses his square as their standards. The wheelwright with his compasses and the carpenter with his square can judge the circularity and the squareness of objects. Similarly, with the will of Heaven as the standard, Mozi can tell that the gentlemen of the world are far from righteousness. How do we know the gentlemen of the world are far from righteousness ? For, the lords in the large states compete in saying: "Being a big state, if I do not attack the small states, in what way am I big?" Therefore they mustered their warriors and soldiers, and arranged their boat and chariot forces to attack some innocent state. They broke into its borders, cut down its fields, felled its trees, tore down its inner and outer city walls, and filled up its moats and ditches, burned its ancestral temples and seized and killed its sacrificial victims. Of the people the strong were killed, the weak were brought back in chains and ropes. The men were turned into servants and grooms and prisoners. The women were made to be waitresses (to pour wine). Yet, the warring lord did not even know that this is unmagnanimous and unrighteous. He announced to the neighbouring lords: "I have attacked a state, defeated an army, and killed so many generals." And the neighbouring lords did not know that this is unmagnanimous and unrighteous either, but with furs and silk sent envoys to offer congratulations. And the warring lords were even doubly ignorant of its being unmagnanimous and unrighteous. They recorded it on the bamboos and silk and kept them in the archives so that the descendants would imitate their royal ancestors, saying: "Why not let us open up the archives and let us learn of the achievements of our ancestors?" Then they would surely not learn: "Such and such is the regime of Wu," but would learn: "I have attacked states, reversed armies, and killed so many of their generals." Now that the warring lords do not understand this to be unmagnanimous and unrighteous, and neighbouring lords do not understand this to be unmagnanimous and unrighteous, therefore attacks and assaults go on generation after generation without end. This is what I mean when I say they do not understand matters of importance. 1. 府 : Inserted. 孫詒讓《墨子閒詁》 | |
| 7 | 天志下: |
所謂小物則知之者何若？今有人於此，入人之場園，取人之桃李瓜薑者，上得且罰之，眾聞則非之，是何也？曰不與其勞，獲其實，已非其有所取之故，而況有踰於人之牆垣，抯格人之子女者乎？與角人之府庫，竊人之金玉蚤絫者乎？與踰人之欄牢，竊人之牛馬者乎？而況有殺一不辜人乎？今王公大人之為政也，自殺一不辜人者；踰人之牆垣，抯格人之子女者；與角人之府庫，竊人之金玉蚤絫者 乎1；與踰人之欄牢，竊人 之2牛馬 者；與入人之場園，竊人之3桃李瓜薑者，今王公大人之加罰此也，雖古之堯舜禹湯文武之為政，亦無以異此矣。今天下之諸侯，將猶皆侵凌攻伐兼并，此為殺一不辜人者，數千萬矣；此為踰人之牆垣，格人之子女者，與角人府庫，竊人金玉蚤絫者，數千萬矣；踰人之欄牢，竊人之牛馬者，與入人之場園，竊人之桃李瓜薑者，數千萬矣，而自曰義也。故子墨子言曰：「是蕡我者，則豈有以異是蕡黑白甘苦之辯者哉！今有人於此，少而示之黑謂之黑，多示之黑謂白，必曰吾目亂，不知黑白之別。今有人於此，能少嘗之甘謂甘，多嘗謂苦，必曰吾口亂，不知其甘苦之味。今王公大人之政也，或殺人，其國家禁之，此蚤越有能多殺其鄰國之人，因以為文義，此豈有異蕡白黑、甘苦之別者哉？」 |
| Will of Heaven III: |
What do I mean when I say people do not understand things of importance but understand trifles? Supposing some one entered the orchard and garden of another and took the other's peaches and prunes, melon and ginger, he will be punished by the superior when caught and condemned by the public when heard of. Why? Because he did not share the toil but takes the fruit and appropriates what is not his. How much more is this true with him who jumps over another's fence and maltreats the children of the other; of him who digs into another's storehouse and carries away the others gold, jade, silk, and cloth; of him who breaks into another's fold and steals the other's oxen and horses; and of him who kills an innocent person? In the government of the lords of to-day all - from the one who kills an innocent person to the one who jumps over another's fence and maltreats the other's children, who digs into another's warehouse and carries away his gold, jade, silk and cloth, who breaks into another's fold and steals his oxen and horses, and who enters another's orchard and garden and takes his peaches and prunes, melons and ginger - all these are punished quite the same as they would be even in the government of Yao, Shun, Yu, Tang, Wen, and Wu. Now the lords and chiefs in the world all attack and absorb others. This is a thousand and ten thousand times worse than killing one innocent individual, a thousand and ten thousand times worse than jumping over another's fence and maltreating his children or digging into another's storehouse and carrying away his gold, jade, silk, and cloth, a thousand and ten thousand times worse than breaking into another's fold and stealing his oxen and horses, or entering another's orchard and garden and taking his peaches and prunes, melons and ginger. Yet, they claim it to be righteous. Mozi said: This is meant to confuse us. And is this at all different from confusion in the distinctions between black and white, and sweet and bitter? Suppose a man who upon being shown a little blackness says it is black, but upon being shown much blackness says it is white. He will have to admit that his sight is confused and that he cannot tell the difference between black and white. Suppose a man when served with a little bitter says it is bitter, but when served with much bitter says it is sweet. Then he will have to admit that his taste is impaired and that he cannot tell the difference between sweet and bitter. In the government of the present lords, the murderer of an individual is imprisoned by the state. This.... But the murderer of many men of the neighbouring states is upheld as righteous. How is this different from confusing the distinction between black and white and sweet and bitter? 1. 乎 : Deleted. 孫詒讓《墨子閒詁》 |
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