| Chinese Text Project | |
| Simplified Chinese version |
《法仪 - On the necessity of standards》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 法仪: |
子墨子曰：“天下从事者，不可以无法仪，无法仪而其事能成者无有 也1。虽至士之为将相者，皆有法，虽至百工从事者，亦皆有法。百工为方以矩，为圆以规，直 衡以水，2以绳，正以县。无巧工、不巧工，皆以此五者为法。巧者能中之，不巧者虽不能中，放依以从事，犹逾己。故百工从事，皆有法所度。” |
| On the necessity of...: |
Mozi said: To accomplish anything whatsoever one must have standards. None have yet accomplished anything without them. The gentlemen fulfilling their duties as generals and councillors have their standards. Even the artisans performing their tasks also have their standards. The artisans make square objects according to the square, circular objects according to the compasses; they draw straight lines with the carpenter's line and find the perpendicular by a pendulum. All artisans, whether skilled or unskilled, employ these five standards. Only the skilled workers are accurate. Though the unskilled labourers have not attained accuracy, yet they do better by following these standards than otherwise. Thus all artisans follow the standards in their work. 1. 也 : Inserted. 孙诒让《墨子闲诂》 | |
| 2 | 法仪: |
今大者治天下，其次治大国，而无法所度，此不若百工辩也。然则奚以为治法而可？当皆法其父母，奚若？天下 之1为父母者众，而仁者寡，若皆法其父母，此法不仁也。法不仁不可以为法。当皆法其学，奚若？天下之为学者众，而仁者寡，若皆法其学，此法不仁也。法不仁不可以为法。当皆法其君，奚若？天下之为君者众，而仁者寡，若皆法其君，此法不仁也。法不仁不可以为法。故父母、学、君三者，莫可以为治法 而可2。 |
| On the necessity of...: |
Now, the government of the empire and that of the large states do not observe their standards. This shows the governors are even less intelligent than the artisans. What, then, should be taken as the proper standard in government? How will it do for everybody to imitate his parents? There are numerous parents in the world but few are magnanimous. For everybody to imitate his parents is to imitate the unmagnanimous. Imitating the unmagnanimous can not be said to be following the proper standard. How will it do for everybody to follow his teacher? There are numerous teachers in the world but few are magnanimous. For everybody to imitate his teacher is to imitate the unmagnanimous. Imitating the unmagnanimous cannot be taken as following the proper standard. How will it do for everybody to imitate his ruler? There are many rulers in the world but few are magnanimous. For everybody to imitate the ruler is to imitate the unmagnanimous. Imitating the unmagnanimous cannot be taken as following the right standard. So then neither the parents nor the teacher nor the ruler should be accepted as the standard in government. 1. 之 : Inserted. 吴毓江《墨子校注》 | |
| 3 | 法仪: | 然则奚以为治法而可？故曰莫若法天。天之行广而无私，其施厚而不德，其明久而不衰，故圣王法之。既以天为法，动作有为，必度于天，天之所欲则为之，天所不欲则止。然而天何欲何恶者也？天必欲人之相爱相利，而不欲人之相恶相贼也。奚以知天之欲人之相爱相利，而不欲人之相恶相贼也？以其兼而爱之，兼而利之也。奚以知天兼而爱之，兼而利之也？以其兼而有之，兼而食之也。 |
| On the necessity of...: | What then should be taken as the standard in government? Nothing better than following Heaven. Heaven is all-inclusive and impartial in its activities, abundant and unceasing in its blessings, and lasting and untiring in its guidance. And, so, when the sage-kings had accepted Heaven as their standard, they measured every action and enterprise by Heaven. What Heaven desired they would carry out, what Heaven abominated they refrained from. Now, what is it that Heaven desires, and what that it abominates? Certainly Heaven desires to have men benefit and love one another and abominates to have them hate and harm one another. How do we know that Heaven desires to have men love and benefit one another and abominates to have them hate and harm one another? Because it loves and benefits men universally. How do we know that it loves and benefits men universally? Because it claims all and accepts offerings from all. | |
| 4 | 法仪: |
今天下无大小国，皆天之邑也。人无幼长贵贱，皆天之臣也。此以莫不犓羊 牛1、豢犬猪，洁为酒醴粢盛，以敬事天，此不为兼而有之，兼而食之邪？天苟兼而有食之，夫奚说以不欲人之相爱相利也？故曰：“爱人利人者，天必福之，恶人贼人者，天必祸之。”曰2：“杀不辜者，得不祥焉。夫奚说人为其相杀而天与祸乎？是以 知3天欲人相爱相利，而不欲人相恶相贼也。” |
| On the necessity of...: |
All states in the world, large or small, are cities of Heaven, and all people, young or old, honourable or humble, are its subjects; for they all graze oxen and sheep, feed dogs and pigs, and prepare clean wine and cakes to sacrifice to Heaven. Does this not mean that Heaven claims all and accepts offerings from all? Since Heaven does claim all and accepts offerings from all, what then can make us say that it does not desire men to love and benefit one another? Hence those who love and benefit others Heaven will bless. Those who hate and harm others Heaven will curse, for it is said that he who murders the innocent will be visited by misfortune. How else can we explain the fact that men, murdering each other, will be cursed by Heaven? Thus we are certain that Heaven desires to have men love and benefit one another and abominates to have them hate and harm one another. 1. 牛 : Inserted. 孙诒让《墨子闲诂》 | |
| 5 | 法仪: |
昔之圣王禹、汤、文、武，兼 爱1天下之百姓，率以尊天事鬼，其利人多，故天福之，使立为天子，天下诸侯皆宾事之。暴王桀、纣、幽、厉，兼恶天下之百姓，率以诟天侮鬼。其贼2人多，故天祸之，使遂失其国家，身死为僇于天下。后世子孙毁之，至今不息。故为不善以得祸者，桀、纣、幽、厉是也。爱人利人以得福者，禹、汤、文、武是也。爱人利人以得福者有矣，恶人贼人以得祸者亦有矣！ |
| On the necessity of...: |
The ancient sage-kings, Yu, Tang, Wen, and Wu loved the people of the world universally, leading them to reverence Heaven and worship the spirits. Many were their benefits to the people. And, thereupon Heaven blessed them, establishing them emperors; and all the feudal lords of the empire showed them respect. (On the other hand) the wicked kings, Jie, Zhou, You, and Li, hated all the people in the world, seducing the people to curse Heaven and ridicule the spirits. Great were their injuries to the people. Thereupon Heaven brought them calamity, depriving them of their empire and their lives; and posterity condemned them to this day. Jie, Zhou, You, and Li, then, are those that committed evil and were visited by calamities. And Yu, Tang, Wen, and Wu are those that loved and benefited the people and obtained blessings. Thus we have those who obtained blessings because they loved and benefited the people as well as those who were visited by calamities because they hated and harmed the people. 1. 爱 : Inserted. 孙诒让《墨子闲诂》 |
URN: ctp:mozi/on-the-necessity-of-standards