| Chinese Text Project |
《尚賢下 - Exaltation of the Virtuous III》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 尚賢下: | 子墨子言曰：「天下之王公大人皆欲其國家之富也，人民之眾也，刑法之治也，然而不識以尚賢為政其國家百姓，王公大人本失尚賢為政之本也。若苟王公大人本失尚賢為政之本也，則不能毋舉物示之乎？今若有一諸侯於此，為政其國家也，曰：『凡我國能射御之士，我將賞貴之，不能射御之士，我將罪賤之。』問於若國之士，孰喜孰懼？我以為必能射御之士喜，不能射御之士懼。我賞因而誘之矣，曰：『凡我國之忠信之士，我將賞貴之，不忠信之士，我將罪賤之。』問於若國之士，孰喜孰懼？我以為必忠信之士喜，不忠不信之士懼。今惟毋以尚賢為政其國家百姓，使國為善者勸，為暴者沮，大以為政於天下，使天下之為善者勸，為暴者沮。然昔吾所以貴堯舜禹湯文武之道者，何故以哉？以其唯毋臨眾發政而治民，使天下之為善者可而勸也，為暴者可而沮也。然則此尚賢者也，與堯舜禹湯文武之道同矣。 |
| Exaltation of the Virtuous...: | Mozi said: All the rulers in the world desire their states to be wealthy, their people to be many, and their government and jurisdiction to be orderly. But they do not understand to govern their states and people by exaltation of the virtuous. They have missed, indeed, the foundation of government. But can we not point this out to them by means of parallels? Now, supposing, in governing his state, a feudal lord should proclaim: "All those who can shoot (with an arrow) and drive (a chariot) well I shall reward and honour; all those who cannot I shall punish and disgrace." If, then, we should inquire among the people of the state as to who would rejoice and who would be afraid, I suppose naturally those who could shoot and drive would rejoice and those who could not would be afraid. I have followed this (line of argument) and led them supposedly to proclaim: "All the loyal and faithful I shall reward and honour; all the disloyal and unfaithful I shall punish and disgrace." If now we should inquire among the people of the state as to who would rejoice and who would be afraid, I suppose naturally the loyal and faithful would rejoice and the disloyal and unfaithful would be afraid. Therefore the state and the people are to be governed by exalting the virtuous, so that those in the state that do good will be encouraged and those that do evil will be obstructed. To govern the empire seems then to consist of encouraging the good and obstructing the evil. But why is it that I have esteemed the way of Yao, Shun, Yu, Tang, Wen, and Wu? Because they administered the government in such a way that those in the empire that did good would be encouraged and those that did evil would be obstructed. So, then, the principle of exaltation of the virtuous is identical with the way of Yao, Shun, Yu, Tang, Wen, and Wu. | |
| 2 | 尚賢下: |
而今天下之士君子，居處言語皆尚賢，逮至其臨眾發政而治民，莫知尚賢而使能，我以此知天下之士君子，明 於1小而不明於大也。何以知其然乎？今王公大人，有一牛羊之財不能殺，必索良宰；有一衣裳之財不能制，必索良工。當王公大人之於此也，雖有骨肉之親，無故富貴、面目美好者，實知其不能也，不使之也，是何故？恐其敗財也。當王公大人之於此也，則不失尚賢而使能。王公大人有一罷馬不能治，必索良醫；有一危弓不能張，必索良工。當王公大人之於此也，雖有骨肉之親，無故富貴、面目美好者，實知其不能也，必不使。是何故？恐其敗財也。當王公大人之於此也，則不失尚賢而使能。逮至其國家則不然，王公大人骨肉之親，無故富貴、面目美好者，則舉之，則王公大人之親其國家也，不若親其一危弓、罷馬、衣裳、牛羊之財與。我以此知天下之士君子皆明於小，而不明於大也。此譬猶瘖者而使為行人，聾者而使為樂師。 |
| Exaltation of the Virtuous...: |
The gentlemen of to-day all exalt the virtuous in their private speech and conduct. But when it comes to the administration of the government for the public, they fail to exalt the virtuous and employ the capable. Then I know the gentlemen understand only trifles and not things of significance. How do I know it is so? Suppose the ruler had a cow or a sheep which he could not have killed, he would surely look for a skilful butcher. Or if he wanted a garment which he could not have made, he would surely look for a skilful tailor. For these, the ruler would not employ his relatives, the rich without merit, and the good-looking, because he knew clearly they were incapable. He was afraid they would spoil the things to be attended to. So, in these, the rulers do not fail to exalt the virtuous and employ the capable. Again, if the ruler had a sick horse that he could not have cured, he would surely look for an experienced veterinary doctor. Or if he had a tight bow which he could not draw, he would surely look for a skilful workman. For these, the ruler would not employ his relatives, the rich without merit, and the good-looking, because he knew clearly they were incapable. He was afraid they would spoil the things to be attended to. So, in these matters the rulers do not fall to exalt the virtuous and employ the capable. But when it comes to the affairs of the state all is different. The relations of the rulers, the rich without merit, and the good-looking are all promoted. Then does it not seem that the rulers love their states not even as much as they love a tight bow, a sick horse, a garment, or a cow or a sheep? Therefore I know the gentlemen of the world understand only trifles and not things of significance. This is like trying to make messengers of the dumb and musical directors of the deaf. 1. 於 : Inserted. 孫詒讓《墨子閒詁》 | |
| 3 | 尚賢下: | 是故古之聖王之治天下也，其所富，其所貴，未必王公大人骨肉之親、無故富貴、面目美好者也。是故昔者舜耕於歷山，陶於河瀕，漁於雷澤，灰於常陽。堯得之服澤之陽，立為天子，使接天下之政，而治天下之民。昔伊尹為莘氏女師僕，使為庖人，湯得而舉之，立為三公，使接天下之政，治天下之民。昔者傅說居北海之洲，圜土之上，衣褐帶索，庸築於傅巖之城，武丁得而舉之，立為三公，使之接天下之政，而治天下之民。是故昔者堯之舉舜也，湯之舉伊尹也，武丁之舉傅說也，豈以為骨肉之親、無故富貴、面目美好者哉？惟法其言，用其謀，行其道，上可而利天，中可而利鬼，下可而利人，是故推而上之。 |
| Exaltation of the Virtuous...: | To the contrary, in governing the empire the sage-kings of old enriched and honoured those who were not necessarily their relatives, the rich without merit, or the good-looking. At one time Shun cultivated land at Mt. Li, made pottery by the River, engaged in fishing in Lake Lei, and went peddling in Changyang. Yao discovered him at Fuze, made him emperor, and handed him the government of the empire and the rule over the people. Yi Yin once took part in the bridal party of the daughter of the Prince of Xin, and then was employed as a cook. Tang discovered him and exalted him to be High Duke, handing him the government of the empire and the rule over the people. Once Fu Yue lived in the District of Beihai and built the prison walls. His clothing was of coarse cloth and tied with ropes. Wu Ding discovered him and exalted him to be High Duke, handing him the government of the empire and the rule over the people. Now, when Yao exalted Shun, Tang exalted Yi Yin, and Wu Ding exalted Fu Yue was it because they were their relatives, the rich without merit, or the good-looking? It was only because that by adopting their views, carrying out their plans, and following their ways, Heaven on high would be blessed, the spirits in the middle would be blessed, and the people below would be blessed. Therefore they were promoted and exalted. | |
| 4 | 尚賢下: | 古者聖王既審尚賢欲以為政，故書之竹帛，琢之槃盂，傳以遺後世子孫。於先王之書呂刑之書然，王曰：『於！來！有國有土，告女訟刑，在今而安百姓，女何擇言人，何敬不刑，何度不及。』能擇人而敬為刑，堯、舜、禹、湯、文、武之道可及也。是何也？則以尚賢及之，於先王之書豎年之言然，曰：『晞夫聖、武、知人，以屏輔而身。』此言先王之治天下也，必選擇賢者以為其群屬輔佐。曰今也天下之士君子，皆欲富貴而惡貧賤。曰然。女何為而得富貴而辟貧賤？莫若為賢。為賢之道將柰何？曰有力者疾以助人，有財者勉以分人，有道者勸以教人。若此則飢者得食，寒者得衣，亂者得治。若飢則得食，寒則得衣，亂則得治，此安生生。 |
| Exaltation of the Virtuous...: | Having understood the principle of exalting the virtuous in government, the ancient sage-kings inscribed it on bamboos and silk and engraved it on the dishes and vases, to hand it down to their descendants. Thus we find in the "Penal Code of Lu", a book of an ancient king, the following: "The king said: 'Ho! come, ye rulers of states and territories, I will tell you how to make punishments a blessing. Now it is yours to give repose to the people: - what should you be most concerned about the choosing of? Should it not be proper men? What should you deal with the most reverently? Should it not be punishments? What should you calculate the most? Should it not be to whom they should reach?'" (This is to say) with insight in choosing men and considerateness in meting punishments, you can catch up with the ways of Yao, Shun, Yu, Tang, Wen, and Wu. How? By exaltation of the virtuous. Again in the book "Shu Nian", another book of an ancient king, we find: "He looked for wise men to protect and aid you." This is to say, when the ancient kings reigned over the empire they invariably selected the virtuous and made them officials and aids. The gentlemen in the world like riches and honour, and dislike poverty and humility. Now how can you obtain the former and avoid the latter? There is no better way than to practise virtue. What then is the way to practise virtue ? Let him who has strength be alert to help others, let him who has wealth endeavour to share it with others, let him who possesses the Dao (the way of nature and life) teach others persuasively. With this, the hungry will be fed, the cold will be clothed, the disturbed will have order. When the hungry are fed, the cold are clothed, and the disturbed have order - this is procuring abundant life. | |
| 5 | 尚賢下: |
今王公大人其所富，其所貴，皆王公大人骨肉之親，無故富貴、面目美好者也。今王公大人骨肉之親，無故富貴、面目美好者，焉故必知哉！若不知，使治其國家，則其國家之亂可得而知也。今天下之士君子皆欲富貴而惡貧賤。然女何為而得富貴，而辟貧賤哉？曰莫若為王公大人骨肉之親，無 故富貴、面目美好者1。王公大人骨肉之親，無故富貴、面目美好者，此非可學能者也。使不知辯，德行之厚若禹、湯、文、武不加得也，王公大人骨肉之親，躄、瘖、聾，暴為桀、紂，不加失也。是故以賞不當賢，罰不當暴，其所賞者已無故矣，其所罰者亦無罪。是以使百姓皆攸心解體，沮以為善，垂其股肱之力而不相勞來也；腐臭餘財，而不相分資也，隱慝良道，而不相教誨也。若此，則飢者不 得食，寒者2不得衣，亂者不得治3推而上之以。 |
| Exaltation of the Virtuous...: |
But those whom the rulers now are enriching and honouring are all their relatives, the rich without merit, and the good-looking. What can there be that guarantees these to be wise? When the unwise are charged with the government of the country, disorder in the country can be predicted. Now the gentlemen of the world like riches and honour, and dislike poverty and humility. But how can you obtain the former and avoid the latter? There seems to be no other way than to be the rulers' relatives, the rich without merit, and the good-looking. Evidently one cannot become these by learning. So, when the art of judging is not understood, although some virtuous people may even compare with Yu, Tang, Wen, and Wu, there will be no commendation. And, although a relative of the ruler may be lame and dumb, deaf and blind, and evil like Jie and Zhou, there will be no condemnation. Therefore reward does not fall on the virtuous or punishment on the evil. As those rewarded are without merit, those punished are naturally without guilt. And so, people all became disintegrated in heart and dissipated in body, and despairing in doing good. With all their strength unused, they would not help one another ; with all unused supplies rotting and fermenting, they would not share with one another; hiding the excellent Dao they would not show it to others. As a result of this, the hungry are not fed, the cold are not clothed, and the disturbed are not given order. 1. 故富貴、面目美好者 : Inserted. 孫詒讓《墨子閒詁》 | |
| 6 | 尚賢下: |
是故昔者堯有舜，舜有禹，禹有皋陶，湯有小臣，武王有閎夭、泰顛、南宮括、散宜生， 而天下和，庶民阜，是以近者安之，遠者歸之。日月之所照，舟車之所及，雨露之所漸，粒食之所養，1得此不勸譽。且今天下之王公大人士君子，中實將欲為仁義，求為士，上欲中聖王之道，下欲中國家百姓之利， 而天下和，庶民阜，是以近者安之，遠者歸之。日月之所照，舟車之所及，雨露之所漸，粒食之所養，2故尚賢之為說，而不可不察此者也。尚賢者，天鬼百姓之利，而政事之本也。」 |
| Exaltation of the Virtuous...: |
In the days of old, Yao had Shun, Shun had Yu, Yu had Gao Yao, Tang had Yi Yin, King Wu had Hong Yao, Tai Dian, Nangong Kuo and San Yisheng -- therefore the world was harmonious and people were prosperous. And those near felt contented and those distant were attracted. Wherever the sun and the moon shone, boats and vehicles could reach, rain and dew visited, and life depended on grains; few were not converted (to good) by this. Hence if the rulers in the world now desire to do magnanimity and righteousness and be superior men, and desire to strike the way of the sage-kings on the one hand and work for the benefit of the country and the people on the other; then it is indispensable that the principle of Exaltation of the Virtuous be understood. Now, exaltation of the virtuous is indeed the blessing of Heaven, the spirits, and the people, as well as the foundation of government. 1. 而天下和，庶民阜，是以近者安之，遠者歸之。日月之所照，舟車之所及，雨露之所漸，粒食之所養， : Moved here from entry 6. 孫詒讓《墨子閒詁》 |
URN: ctp:mozi/exaltation-of-the-virtuous-iii