| 中国哲学书电子化计划 | |
| 简体字版 |
《尚同中》 | 英文翻译：W. P. Mei[?] | 电子图书馆 |
| 1 | 尚同中: | 子墨子曰：“方今之时，复古之民始生，未有正长之时，盖其语曰‘天下之人异义’。是以一人一义，十人十义，百人百义，其人数兹众，其所谓义者亦兹众。是以人是其义，而非人之义，故相交非也。内之父子兄弟作怨雠，皆有离散之心，不能相和合。至乎舍馀力不以相劳，隐匿良道不以相教，腐臭馀财不以相分，天下之乱也，至如禽兽然，无君臣上下长幼之节，父子兄弟之礼，是以天下乱焉。 |
| Identification with the Superior...: | Mozi said: As we look back to the time when there was yet no ruler, it seems the custom was "everybody in the world according to his own standard." Accordingly each man had his own standard, ten men had ten different standards, a hundred men had a hundred different standards - the more people the more standards. And everybody approved of his own view and disapproved those of others, and so arose mutual disapproval. Even father and son and brothers became enemies, since they were unable to reach any agreement. Surplus energy was not employed for mutual help; excellent teachings (Dao) were kept secret; surplus goods were allowed to rot without sharing. The disorder in the (human) world could be compared with that among birds and beasts. The lack of regulations governing the relationships between ruler and subject, between superior and subordinate, and between elder and younger; and the absence of rules governing the relationships between father and son and between older and younger brothers, resulted in disorder in the world. | |
| 2 | 尚同中: | 明乎民之无正长以一同天下之义，而天下乱也。是故选择天下贤良圣知辩慧之人，立以为天子，使从事乎一同天下之义。天子既以立矣，以为唯其耳目之请，不能独一同天下之义，是故选择天下赞阅贤良圣知辩慧之人，置以为三公，与从事乎一同天下之义。天子三公既已立矣，以为天下博大，山林远土之民，不可得而一也，是故靡分天下，设以为万诸侯国君，使从事乎一同其国之义。国君既已立矣，又以为唯其耳目之请，不能一同其国之义，是故择其国之贤者，置以为左右将军大夫，以远至乎乡里之长与从事乎一同其国之义。 |
| Identification with the Superior...: | Knowing the cause of the confusion to be in the absence of a ruler who could unify the standards in the world, (Heaven) chose the virtuous, sagacious, and wise in the world and crowned him emperor, charging him with the duty of unifying the wills in the empire. Having been crowned, the emperor, realizing the impossibility of unifying the world just by his own senses of hearing and sight, chose the understanding, virtuous, sagacious, and wise of the world and installed them as the three ministers, sharing with them the duty of unifying the standards in the empire. The emperor and the three ministers being in office, they felt the vastness of the empire and the difficulty of unifying all the peoples in mountains and woods and those far distant. Therefore they systematically divided up the empire, and appointed numerous feudal lords, charging these with the duty of unifying the standards in each state. The feudal lords in turn felt the difficulty of unifying the standards in their states just by their own senses of hearing and sight. Therefore they chose the virtuous of the state to be their ministers and secretaries and all the way down to the heads of districts and villages, sharing with them the duty of unifying the standards in the state. | |
| 3 | 尚同中: | 天子诸侯之君，民之正长，既已定矣，天子为发政施教曰：‘凡闻见善者，必以告其上，闻见不善者，亦必以告其上。上之所是，必亦是之，上之所非，必亦非之，已有善傍荐之，上有过规谏之。尚同义其上，而毋有下比之心，上得则赏之，万民闻则誉之。意若闻见善，不以告其上，闻见不善，亦不以告其上，上之所是不能是，上之所非不能非，己有善不能傍荐之，上有过不能规谏之，下比而非其上者，上得则诛罚之，万民闻则非毁之’。故古者圣王之为刑政赏誉也，甚明察以审信。 |
| Identification with the Superior...: | When the lords of the country and the heads of the people had been appointed, the emperor issued mandates, instructing the people: "Discovering good you must report it to your superior, discovering evil you must report it to your superior. What the superior thinks to be right all shall think to be right; what the superior thinks to be wrong all shall think to be wrong. When there is virtue among the people there shall be popular recommendation; when the superior is at fault there shall be good counsel. You shall identify yourself with the superior and not associate with your subordinates. So doing, one deserves encouragement from his superiors and praise from the people. "On the other hand, if upon discovering good you should not report it and upon discovering evil you should not report it; if you should not think to be right what the superior thinks to be right, and wrong what the superior thinks to be wrong; if there should be no recommendation when there is virtue among the people and no good counsel when the superior is at fault; and if you should unite with the subordinates but differ from the superior - you deserve heavy punishment from your superiors and condemnation from the people." Therefore the sage-kings of old were very judicious and faithful in their punishments and rewards. | |
| 4 | 尚同中: | 是以举天下之人，皆欲得上之赏誉，而畏上之毁罚。是故里长顺天子政，而一同其里之义。里长既同其里之义，率其里之万民，以尚同乎乡长，曰：‘凡里之万民，皆尚同乎乡长，而不敢下比。乡长之所是，必亦是之，乡长之所非，必亦非之。去而不善言，学乡长之善言；去而不善行，学乡长之善行。乡长固乡之贤者也，举乡人以法乡长，夫乡何说而不治哉？’察乡长之所以治乡者何故之以也？曰唯以其能一同其乡之义，是以乡治。 |
| Identification with the Superior...: | And so all the people aspired to the rewards and commendation from the superior and dreaded his condemnation and punishment. Thereupon, in accord with the policy of the emperor, the village head proceeded to unify the purposes in the village. Having accomplished this, he led the people of the village to identify themselves with the head of the district, saying: "All you people of the village are to identify yourselves with the head of the district, and are not to unite with the subordinates. What the head of the district thinks to be right all shall think to be right; what he thinks to be wrong all shall think to be wrong. Put away your evil speech and learn his good speech; put away your evil conduct and learn his good conduct. For the head of the district is naturally the (most) virtuous of the district. If all the people in the district follow the example of their head, how then can the district be disorderly?" Now, how is it that the head of the district was so successfuI in governing the district? It was just because he could unify the purposes of the whole district that the district was so orderly. | |
| 5 | 尚同中: |
乡长治1其乡，而乡既已治矣，有率其乡万民，以尚同乎国君，曰：‘凡乡之万民，皆上同乎国君，而不敢下比。国君之所是，必亦是之，国君之所非，必亦非之。去而不善言，学国君之善言；去而不善行，学国君之善行。国君固国之贤者也，举国人以法国君，夫国何说而不治哉？’察国君之所以治国，而国治者，何故之以也？曰唯以其能一同其国之义，是以国治。 |
| Identification with the Superior...: |
Having accomplished this he in turn led the people of his district to identify themselves with the feudal lord, saying: "All you people of the district shall identify yourselves with the lord of the state, and shall not unite with the subordinates. What the lord thinks to be right all shall think to be right; what he thinks to be wrong all shall think to be wrong. Put away your evil speech and learn his good speech; put away your evil conduct and learn his good conduct. For the lord of the state is naturally the (most) virtuous of the state. If all the people in the state follow the example of their lord, how then can the state be in disorder?" Now, why was the feudal lord so successful in governing the state? It was just because he could unify the purposes in the state that the state is orderly. 1. 乡长治 : 旧脱。 孙诒让《墨子闲诂》 | |
| 6 | 尚同中: |
国君治其国，而 国1既已治矣，有率其国之万民，以尚同乎天子，曰：‘凡国之万民上同乎天子，而不敢下比。天子之所是，必亦是之，天子之所非，必亦非之。去而不善言，学天子之善言；去而不善行，学天子之善行。天子者，固天下之仁人也，举天下之万民以法天子，夫天下何说而不治哉？’察天子之所以治天下者，何故之以也？曰唯以其能一同天下之义，是以天下治。 |
| Identification with the Superior...: |
Having accomplished this he in turn led the people of his state to identify themselves with the emperor, saying: "All you people of the state shall identify yourselves with the emperor and shall not unite with the subordinates. What the emperor thinks to be right all shall think to be right; what he thinks to be wrong all shall think to be wrong. Put away your evil speech and learn his good speech; put away your evil conduct and learn his good conduct. For the emperor is naturally the (most) high-minded and tender-hearted man of the empire. If all the people of the empire follow his example, how then can the state be disorderly?" Now, why was the emperor so successful in governing the empire? It was just because he could unify the purposes in the empire that the empire is orderly. 1. 国 : 旧脱。 | |
| 7 | 尚同中: |
夫既尚同乎天子，而未上同乎天者，则天灾将犹未止也。故当若天降寒热不节，雪霜雨露不时，五谷不孰，六畜不遂，疾灾戾疫、飘风苦雨，荐臻而至者，此天之降罚也，将以罚下人之不尚同乎天者也。故古者圣王，明天鬼之所欲，而避天鬼之所憎，以求兴天下之利，除天下之害。是以率天下之万民，齐戒沐浴，洁为酒醴粢盛，以祭祀天鬼。其事鬼神也，酒醴粢盛不敢不蠲洁，牺牲不敢不腯肥，圭璧币帛不敢不中度量，春秋祭祀不敢失时几，听狱不敢不中，分财不敢不均，居处不敢怠慢。曰其为正长若此，是故 上者天鬼有厚乎其为政长也，下者万民有便利乎其为政长也。天鬼之所深厚而强从事焉，则1 天鬼之福可得也。万民之所便利而能强从事焉，则万民之亲可得也。其为政若此，是以谋事，举事成，入守固，2出诛胜者，何故之以也？曰唯以尚同为政者也。故古者圣王之为政若此。” |
| Identification with the Superior...: |
But to carry the process of identification with the superior up to the Son of Heaven and not further up to Heaven itself -- then the jungle from Heaven is yet unremoved. Thereupon Heaven would send down cold and heat without moderation, and snow, frost, rain, and dew untimely. As a result, the five grains could not ripen and the six animals could not mature; and there would be disease, epidemics, and pestilence. Now the repeated visitations of hurricanes and torrents are just punishments from Heaven - punishments to the people below for not identifying themselves with it. Therefore the sage-kings of old appreciated what Heaven and the spirits desire and avoided what they abominate, in order to increase benefits and to avoid calamities in the world. With purification and baths and clean wine and cakes they led the people to make sacrifice and libation to Heaven and the spirits. In such services to the spirits they dared not use wine and cakes that were unclean, sacrificial animals that were not fat, or jade and silk that did not satisfy the standard requirements. The proper time for the spring and autumn sacrifices they dared not miss. Judging lawsuits, they dared not be unjust. Distributing properties, they dared not be unfair. Even when at leisure they dared not be disrespectful. When the sage-kings made such (good) rulers, Heaven and the spirits commended their leadership from above, and the people cherished it from below. To work under the hearty approval of Heaven and the spirits is to obtain their blessings. To work under the appreciation of the people is to obtain their confidence. Administering the government like this, consequently they would succeed in planning, accomplish their ends in executing, be strong in defence and victorious in attack. And the reason for all this lies in their employing the principle of Identification with the Superior in government. And this is how the sage-kings of old administered their government. 1. 上者天鬼有厚乎其为政长也，下者万民有便利乎其为政长也。天鬼之所深厚而强从事焉，则 : 从第8条移到此处。 孙诒让《墨子闲诂》 | |
| 8 | 尚同中: |
今天下之人曰：“方今之时， 天鬼之福可得也。万民之所便利而能强从事焉，则万民之亲可得也。其为政若此，是以谋事，举事成，入守固，1 上者天鬼有厚乎其为政长也，下者万民有便利乎其为政长也。天鬼之所深厚而强从事焉，则2天下之正长犹未废乎天下也，而天下之所以乱者，何故之以也？”子墨子曰：“方今之时之以正长，则本与古者异矣，譬之若有苗之以五刑然。昔者圣王制为五刑，以治天下，逮至有苗之制五刑，以乱天下。则此岂刑不善哉？用刑则不善也。是以先王之书吕刑之道曰：‘苗民否用练折则刑，唯作五杀之刑，曰法。’则此言善用刑者以治民，不善用刑者以为五杀，则此岂刑不善哉？用刑则不善。故遂以为五杀。是以先王之书术令之道曰：‘唯口出好兴戎。’则此言善用口者出好，不善用口者以为谗贼寇戎。则此岂口不善哉？用口则不善也，故遂以为谗贼寇戎。 |
| Identification with the Superior...: |
People might then ask: At the present time rulers are not absent from the empire, why then is there disorder in the empire? Mozi said: The political leaders of the present day are quite different from those of old. The case is parallel to that of the Five Punishments with the Prince of Miao. In ancient times, the sage-kings made the code of the Five Punishments and put the empire in order. But when the Prince of Miao established the Five Punishments they unsettled his empire. Can it be that the Punishments are at fault? Really the fault lies in their application. The "Penal Code of Lu" among the books of the ancient kings, says: "Among the people of Miao punishments were applied without employing instruction and admonition. They made a code of five tortures and called it law." This is to say, those who know how to apply punishments can govern the people with them. And those who do not know, make five tortures out of them. Can it be that the punishments are at fault? Only, when their application is not to the point do they become five tortures. And, also, "Shu Ling", among the books of the ancient kings, says: "The same mouth can produce friendship or produce war." This is to say that he who can use the mouth well will produce friendship, and he who cannot will stir up the enemies and the besieging barbarians. Can it be that the mouth is at fault? The fault really lies in its use which stirs up the enemies and the besieging barbarians. 1. 天鬼之福可得也。万民之所便利而能强从事焉，则万民之亲可得也。其为政若此，是以谋事，举事成，入守固， : 移到第7条。 孙诒让《墨子闲诂》 | |
| 9 | 尚同中: | 故古者之置正长也，将以治民也，譬之若丝缕之有纪，而罔罟之有纲也，将以运役天下淫暴，而一同其义也。是以先王之书，《相年》之道曰：“夫建国设都，乃作后王君公，否用泰也，轻大夫师长，否用佚也，维辩使治天均。”则此语古者上帝鬼神之建设国都，立正长也，非高其爵，厚其禄，富贵佚而错之也，将以为万民兴利除害，富贵贫寡，安危治乱也。故古者圣王之为若此。 |
| Identification with the Superior...: | Hence the installing of the ruler in the ancient days was intended to govern the people. Just as there is one thread to hold together the others in a skein and a main rope to a fishing net, so the ruler is to hold together all the evil and wicked in the empire and bring their purposes into harmony (with their superiors). Thus "Xiang Nian", among the books of the ancient kings, says: "Now the empire is established and the capital is located: (Heaven) installed the emperor, kings, and lords not in order to make them proud, and (Heaven) appointed the ministers and the officials not in order to make them idle - it was to apportion duties among them and charge them with the maintenance of the Heavenly justice." This is to say that when God and the spirits in the past established the capital and installed the rulers, it was not to make their ranks high, and their emoluments substantial, and to give them wealth and honour, and let them live in comfort and free of care. It was really to procure benefits and eliminate adversities for the people, and to enrich the poor and increase the few, and to bring safety where there is danger and to restore order where there is confusion - it was for this that the political leaders were appointed. And so the ancient sage-kings administered their government accordingly. | |
| 10 | 尚同中: | 今王公大人之为刑政则反此。政以为便譬，宗于父兄故旧，以为左右，置以为正长。民知上置正长之非正以治民也，是以皆比周隐匿，而莫肯尚同其上。是故上下不同义。若苟上下不同义，赏誉不足以劝善，而刑罚不足以沮暴。何以知其然也？ |
| Identification with the Superior...: | The lords at the present, however, do just the reverse. Administration is carried on to court flattery. Fathers and brothers and other relatives and friends are placed at the right and left and appointed rulers of the people. Knowing that the superior appointed the rulers not for the welfare of the people, the people all kept aloof and would not identify themselves with the superior. Therefore purposes of the superior and the subordinates are not unified. This being so, rewards and commendations would not encourage the people to do good, and punishments and fines would not restrain them from doing evil. How do we know this would be so? | |
| 11 | 尚同中: | 曰：上唯毋立而为政乎国家，为民正长，曰：“人可赏吾，将赏之。”若苟上下不同义，上之所赏，则众之所非，曰人众与处，于众得非。则是虽使得上之赏，未足以劝乎！上唯毋立而为政乎国家，为民正长，曰：“人可罚，吾将罚之。”若苟上下不同义，上之所罚，则众之所誉。曰人众与处，于众得誉，则是虽使得上之罚，未足以沮乎！若立而为政乎国家，为民正长，赏誉不足以劝善，而刑罚不可以沮暴，则是不与乡吾本言“民始生未有正长之时”同乎！若有正长与无正长之时同，则此非所以治民一众之道。 |
| Identification with the Superior...: | In governing the country, the ruler proclaims "Whoever deserves reward I will reward." Suppose the purposes of the superior and the subordinates are different,whoever is rewarded by the superior would be condemned by the public. And in community life the condemnation of the public is supreme. Though there is reward from the superior, it will not be an encouragement. In governing the country, again, the ruler proclaims: "Whoever deserves punishment I will punish." Suppose the purposes of the superior and the subordinates are different, whoever is punished by the superior would be applauded by the public. And in community life the approval of the public is supreme. Though there is punishment from the superior, it will not be an obstruction. Now, in governing the country and ruling the people, if rewards cannot encourage the people to do good and punishments cannot restrain them from doing evil, is this not just the same as in the beginning of human life when there were no rulers? If it is the same with rulers or without them, it is not the way to govern the people and unify the multitude. | |
| 12 | 尚同中: |
故古者圣王唯而 审1以尚同，以为正长，是 故2上下情请为通。上有隐事遗利，下得而利之；下有蓄怨积害，上得而除之。是以数千万里之外，有为善者，其室人未遍知，乡里未遍闻，天子得而赏之。数千万里之外，有为不善者，其室人未遍知，乡里未遍闻，天子得而罚之。是以举天下之人皆恐惧振动惕栗，不敢为淫暴，曰：“天子之视听也神。”先王之言曰：“非神也，夫唯能使人之耳目助己视听，使人之吻助己言谈，使人之心助己思虑，使人之股肱助己动作”。助之视听者众，则其所闻见者远矣；助之言谈者众，则其德音之所抚循者博矣；助之思虑者众，则其谈谋度速得矣；助之动作者众，即其举事速成矣。故古者圣人之所以济事成功，垂名于后世者，无他故异物焉，曰唯能以尚同为政者也。 |
| Identification with the Superior...: |
As the ancient sage-kings could observe the principle of Identification with the Superior, when they became rulers the purposes of the superior and the subordinates became interchangeable. If the superior reserved for himself special facilities the subordinates could share them. If the people had any unrighted wrongs or accumulated injuries, the superior would remove them. Therefore, if there was a virtuous man thousands of li away, though his clansmen did not all know it (the fact) and people in the same district did not all know it, the emperor could reward him. And if there was an evil man thousands of li away, though his clansmen did not all know it (the fact) and people in the same village did not all know it, the emperor could punish him. Thereupon all the people in the world were astonished, and carefully avoided doing evil, saying: "The emperor is like a spirit in his hearing and sight." But the ancient kings said: "It was no spirit but only the ability to make use of others' ears and eyes to help one's own hearing and sight, to make use of others' lips to help one's own speech, to make use of others' minds to help one's own thought, to make use of others' limbs to help one's own actions." When there are many to help one's hearing and sight then of course one can hear and see far; when there are many to help one's speech then one's good counsel can comfort many; when there are many to help one's thought then one's plans can be shaped speedily; when there are many to help one's actions then one can accomplish one's undertaking quickly. So there was no other reason for the success and great fame of the ancient sages than that they could carry out the principle of Identification with the Superior in their administration. 1. 审 : 旧脱。 | |
| 13 | 尚同中: | 是以先王之书《周颂》之道之曰：“载来见彼王，聿求厥章。”则此语古者国君诸侯之以春秋来朝聘天子之廷，受天子之严教，退而治国，政之所加，莫敢不宾。当此之时，本无有敢纷天子之教者。《诗》曰：“我马维骆，六辔沃若，载驰载驱，周爰咨度。”又曰：“我马维骐，六辔若丝，载驰载驱，周爰咨谋。”即此语也。古者国君诸侯之闻见善与不善也，皆驰驱以告天子，是以赏当贤，罚当暴，不杀不辜，不失有罪，则此尚同之功也。” |
| Identification with the Superior...: | One of the "Eulogies of Zhou" among the works of the ancient kings says: "They came to see his Majesty. Daily they sought the code of propriety." This describes how in times of old, the feudal lords came to the emperor's court both spring and autumn to receive strict instructions from the emperor and ruled their states accordingly when they returned; and there was none among those who came under such an administration that dared not submit completely. And, at that time, none dared to confuse the instructions from the emperor. And thus runs an Ode: "My team is of white horses with black manes. The six reins look luxuriant. They trot and gallop. The considerations (of the emperor) are all-inclusive." Further: "My team is of dark grey horses. The six reins look like silk. They trot and gallop. The plans (of the emperor) are all-inclusive." This is to say that upon discovering either good or evil the ancient feudal lords always hurriedly drove to the emperor and reported it to him. Therefore rewards fell upon the virtuous and punishment upon the wicked. The innocent was not prosecuted and the guilty was not set free. And all this is the result of practising the principle of Identification with the Superior. | |
| 14 | 尚同中: | 是故子墨子曰：“今天下之王公大人士君子，请将欲富其国家，众其人民，治其刑政，定其社稷，当若尚同之不可不察，此之本也。” |
| Identification with the Superior...: | Therefore, Mozi said: Now, if the rulers and the gentlemen of the world sincerely desire to enrich their country and multiply their people, and to put the government and jurisdiction in order and stabilize the state - if so, then they cannot afford to fail to understand the principle of Identification with the Superior, which is the foundation of government. |
URN: ctp:mozi/identification-with-the-superior-ii