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-> -> -> -> 耕柱

《耕柱》

英文翻译:W. P. Mei[?]
提到《耕柱》的书籍 电子图书馆
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 : 旧脱。 《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”!
34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 : 旧脱。 孙诒让《墨子闲诂》
2. 虚 : 原作“墟”。自孙诒让《墨子闲诂》改。
3. 乙 : 旧脱。 孙诒让《墨子闲诂》
4. 又 : 原作“人”。自孙诒让《墨子闲诂》改。

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 : 旧脱。 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 : 旧脱。 孙诒让《墨子闲诂》
2. 助 : 原作“耶”。自孙诒让《墨子闲诂》改。

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,
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 : 旧脱。 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;
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 : 旧脱。 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 : 旧脱。 孙诒让《墨子闲诂》
2. 虚 : 原作“灵”。自孙诒让《墨子闲诂》改。

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/geng-zhu