| 中国哲学书电子化计划 | |
| 简体字版 |
《兼爱中》 | 英文翻译：W. P. Mei[?] | 电子图书馆 |
| 1 | 兼爱中: | 子墨子言曰：“仁人之所以为事者，必兴天下之利，除去天下之害，以此为事者也。”然则天下之利何也？天下之害何也？子墨子言曰：“今若国之与国之相攻，家之与家之相篡，人之与人之相贼，君臣不惠忠，父子不慈孝，兄弟不和调，此则天下之害也。” |
| Universal Love II: | Mozi said: The purpose of the magnanimous is to be found in procuring benefits for the world and eliminating its calamities. But what are the benefits of the world and what its calamities? Mozi said: Mutual attacks among states, mutual usurpation among houses, mutual injuries among individuals; the lack of grace and loyalty between ruler and ruled, the lack of affection and filial piety between father and son, the lack of harmony between elder and younger brothers - these are the major calamities in the world. | |
| 2 | 兼爱中: | 然则察1此害亦何用生哉？以不相爱生邪？子墨子言：“以不相爱生。今诸侯独知爱其国，不爱人之国，是以不惮举其国以攻人之国。今家主独知爱其家，而不爱人之家，是以不惮举其家以篡人之家。今人独知爱其身，不爱人之身，是以不惮举其身以贼人之身。是故诸侯不相爱则必野战。家主不相爱则必相篡，人与人不相爱则必相贼，君臣不相爱则不惠忠，父子不相爱则不慈孝，兄弟不相爱则不和调。天下之人皆不相爱，强必执弱，富必侮贫，贵必敖贱，诈必欺愚。凡天下祸篡怨恨，其所以起者，以不相爱生也，是以仁者非之。” |
| Universal Love II: |
But whence did these calamities arise, out of mutual love? Mozi said: They arise out of want of mutual love. At present feudal lords have learned only to love their own states and not those of others. Therefore they do not scruple about attacking other states. The heads of houses have learned only to love their own houses and not those of others. Therefore they do not scruple about usurping other houses. And individuals have learned only to love themselves and not others. Therefore they do not scruple about injuring others. When feudal lords do not love one another there will be war on the fields. When heads of houses do not love one another they will usurp one another's power. When individuals do not love one another they will injure one another. When ruler and ruled do not love one another they will not be gracious and loyal. When father and son do not love each other they will not be affectionate and filial. When older and younger brothers do not love each other they will not be harmonious. When nobody in the world loves any other, naturally the strong will overpower the weak, the many will oppress the few, the wealthy will mock the poor, the honoured will disdain the humble, the cunning will deceive the simple. Therefore all the calamities, strifes, complaints, and hatred in the world have arisen out of want of mutual love. Therefore the benevolent disapproved of this want. 1. 察 : 原作“崇”。自孙诒让《墨子闲诂》改。 | |
| 3 | 兼爱中: |
既以非之，何以易之？子墨子言曰：“以兼相爱交相利之法易之。”然则兼相爱交相利之法将柰何哉？子墨子言：“视人之国若视其国，视人之家若视其家，视人之身若视其身。是故诸侯相爱则不野战，家主相爱则不相篡，人与人相爱则不相贼， 君臣相爱则惠忠，父子相爱则慈孝，兄弟相爱则和调。天下之人皆相爱，强不执弱，众不劫寡，富不侮贫，1贵不敖贱，诈不欺愚。凡天下祸篡怨恨可使毋起者， 以相爱生也，是2以仁者誉之。” |
| Universal Love II: |
Now that there is disapproval, how can we have the condition altered? Mozi said it is to be altered by the way of universal love and mutual aid. But what is the way of universal love and mutual aid? Mozi said: It is to regard the state of others as one's own, the houses of others as one's own, the persons of others as one's self. When feudal lords love one another there will be no more war; when heads of houses love one another there will be no more mutual usurpation; when individuals love one another there will be no more mutual injury. When ruler and ruled love each other they will be gracious and loyal; when father and son love each other they will be affectionate and filial; when older and younger brothers love each other they will be harmonious. When all the people in the world love one another, then the strong will not overpower the weak, the many will not oppress the few, the wealthy will not mock the poor, the honoured will not disdain the humble, and the cunning will not deceive the simple. And it is all due to mutual love that calamities, strife, complaints, and hatred are prevented from arising. Therefore the benevolent exalt it. 1. 君臣相爱则惠忠，父子相爱则慈孝，兄弟相爱则和调。天下之人皆相爱，强不执弱，众不劫寡，富不侮贫， : 从第4条移到此处。 孙诒让《墨子闲诂》 | |
| 4 | 兼爱中: |
然而今天下之士 君臣相爱则惠忠，父子相爱则慈孝，兄弟相爱则和调。天下之人皆相爱，强不执弱，众不劫寡，富不侮贫，1君子2曰：“然，乃若兼则善矣，虽然，天下之难物于故也。”子墨子言曰：“天下之士君子，特不识其利，辩其故也。今若夫攻城野战，杀身为名，此天下百姓之所皆难也，苟君说之，则士众能为之。况于兼相爱，交相利，则与此异。夫爱人者，人必从而爱之；利人者，人必从而利之；恶人者，人必从而恶之；害人者，人必从而害之。此何难之有！特上弗以为政，士不以为行故也。 |
| Universal Love II: |
But the gentlemen of the world would say: "So far so good. It is of course very excellent when love becomes universal. But it is only a difficult and distant ideal." Mozi said: This is simply because the gentlemen of the world do not recognize what is to the benefit of the world, or understand what is its calamity. Now, to besiege a city, to fight in the fields, or to achieve a name at the cost of death -- these are what men find difficult. Yet when the superior encourages them, the multitude can do them. Besides, universal love and mutual aid is quite different from these. Whoever loves others is loved by others; whoever benefits others is benefited by others; whoever hates others is hated by others; whoever injures others is injured by others. Then, what difficulty is there with it (universal love)? Only, the ruler fails to embody it in his government and the ordinary man in his conduct. 1. 君臣相爱则惠忠，父子相爱则慈孝，兄弟相爱则和调。天下之人皆相爱，强不执弱，众不劫寡，富不侮贫， : 移到第3条。 孙诒让《墨子闲诂》 | |
| 5 | 兼爱中: |
昔者晋文公好士之恶衣，故文公之臣皆牂羊之裘，韦以带剑，练帛之冠，入以见于君，出以践 于1朝。是其故何也？君说之，故臣为之也。昔者楚灵王好士细要，故灵王之臣皆以一饭为节，肱息然后带，扶墙然后起。比期年，朝有黧黑之色。是其故何也？君说之，故臣能之也。昔越王句践好士之勇，教驯其臣，和合之焚舟失火，试其士曰：‘越国之宝尽在此！’越王亲自鼓其士而进之。 曰2士闻鼓音，破碎乱行，蹈火而死者左右百人有馀。越王击金而退之。” |
| Universal Love II: |
Formerly, Lord Wen of the state of Jin (about 630 B.C.) liked the uncouth uniform of the soldier. And so all his ministers and officers wore sheepskin jackets, carried their swords in leather girdles, and put on silk-spun hats. (1) Thus attired, they attended the Lord when they went in and paced the court when they stayed out. What was the reason for this? It was that what the ruler encourages the ruled will carry out. And Lord Ling of the state of Chu (about 535 B.C.) liked slender waists. And so all his ministers and officers limited themselves to a single meal (a day). They tied their belts after exhaling, and could not stand up without leaning against the wall. Within a year the court looked grim and dark. What was the reason for this? It was that what the ruler encourages the ruled will carry out. Again, Lord Goujian of the state of Yue (about 480 B.C.) liked the warrior's courage, and trained his subjects accordingly. He had his palace boat set on fire. To test his soldiers he proclaimed that all the treasures of the state were contained therein. And he beat the drum himself to urge them on. Hearing the drum the soldiers rushed on in disorder. More than a hundred strong perished in the flames. Thereupon the Lord beat the gong to let them retreat. 1. 于 : 旧脱。 孙诒让《墨子闲诂》 | |
| 6 | 兼爱中: | 是故子墨子言曰：“乃若夫少食恶衣，杀身而为名，此天下百姓之所皆难也，若苟君说之，则众能为之。况兼相爱，交相利，与此异矣。夫爱人者，人亦从而爱之；利人者，人亦从而利之；恶人者，人亦从而恶之；害人者，人亦从而害之。此何难之有焉，特上不以为政而士不以为行故也。” |
| Universal Love II: | Therefore Mozi said: Now, things like scanty diet, coarse clothing, and the achievement of a name at the cost of death are those in which people find difficulty. Yet when the ruler encourages them the multitude can stand them. Besides, universal love and mutual aid are different from these. Whoever loves others is loved by others; whoever benefits others is benefited by others; whoever hates others is hated by others; whoever injures others is injured by others. Then what difficulty is there with it (universal love)? Only, the ruler fails to embody it in his government and the ordinary man in his conduct. | |
| 7 | 兼爱中: | 然而今天下之士君子曰：“然，乃若兼则善矣。虽然，不可行之物也，譬若挈太山越河济也。”子墨子言：“是非其譬也。夫挈太山而越河济，可谓毕劫有力矣，自古及今未有能行之者也。况乎兼相爱，交相利，则与此异，古者圣王行之。何以知其然？古者禹治天下，西为西河渔窦，以泄渠孙皇之水；北为防原泒，注后之邸，呼池之窦，洒为底柱，凿为龙门，以利燕、代、胡、貉与西河之民；东方漏之陆防孟诸之泽，洒为九浍，以楗东土之水，以利冀州之民；南为江、汉、淮、汝，东流之，注五湖之处，以利荆、楚、干、1越与南夷之民。此言禹之事，吾今行兼矣。昔者文王之治西土，若日若月，乍光于四方于西土，不为大国侮小国，不为众庶侮鳏寡，不为暴势夺穑人黍、稷、狗、彘。天屑临文王慈，是以老而无子者，有所得终其寿；连独无兄弟者，有所杂于生人之闲；少失其父母者，有所放依而长。此文王之事，则吾今行兼矣。昔者武王将事泰山隧，传曰：‘泰山，有道曾孙周王有事，大事既获，仁人尚作，以祗商夏，蛮夷丑貉。虽有周亲，不若仁人，万方有罪，维予一人。’此言武王之事，吾今行兼矣。” |
| Universal Love II: |
Nevertheless. the gentlemen in the empire think that, though it would be an excellent thing if love can be universalized, it is something quite impracticable. It is like carrying Mt. Tai and leaping over the Ji River. Mozi said: The illustration is a faulty one. Of course to be able to carry Mt. Tai and leap over the Ji River would be an extreme feat of strength. Such has never been performed from antiquity to the present time. But universal love and mutual aid are quite different from this. And the ancient sage-kings did practise it. How do we know they did? When Yu was working to bring the Deluge under control, he dug the West River and the Youdou River in the west in order to let off the water from the Qu, Sun, and Huang Rivers. In the north he built a dam across the Yuan and Gu Rivers in order to fill the Houzhidi (a basin) and the Huzhi River. Mt. Dizhu was made use of as a water divide, and a tunnel was dug through Mt. Lungmen. All these were done to benefit the peoples west of the (Yellow) River and various barbarian tribes, Yan, Dai, Hu, Ho, of the north. In the east he drained the great Plain and built dykes along the Mengzhu River. The watercourse was divided into nine canals in order to regulate the water in the east and in order to benefit the people of the District of Ji. In the south he completed the Yangtze, Han, Huai, and Ru Rivers. These ran eastward and emptied themselves into the Five Lakes. This was done in order to benefit the peoples of Jing, Qi, Gan, Yue, and the barbarians of the south. All these are the deeds of Yu. We can, then, universalize love in conduct. When King Wen was ruling the Western land, he shone forth like the sun and the moon all over the four quarters as well as in the Western land. He did not allow the big state to oppress the small state, he did not allow the multitude to oppress the singlehanded, he did not allow the influential and strong to take away the grain and live stock from the farmers. Heaven visited him with blessing. And, therefore, the old and childless had the wherewithal to spend their old age, the solitary and brotherless had the opportunity to join in the social life of men, and the orphans had the support for their growth. This was what King Wen had accomplished. We can, then, universalize love in conduct. When King Wu was about to do service to Mt. Tai it was recorded thus: "Blessed is Mt. Tai. Duke of Zhou by a long descent is about to perform his duty. As I have obtained the approval of Heaven, the magnanimous arise to save the people of Shang Xia as well as the barbarians (from the tyranny of Emperor Zhou). Though (Emperor Zhou) has many near relatives, they cannot compare with the magnanimous. If there is sin anywhere, I am solely responsible." This relates the deeds of King Wu. We can, then, universalize love in conduct. 1. 荆、楚、干、 : 原作“楚荆”。自孙诒让《墨子闲诂》改。 | |
| 8 | 兼爱中: |
是故子墨子言曰：“今天下之君子，忠实欲天下之 士1富，而恶其贫；欲天下之治，而恶其乱，当兼相爱，交相利，此圣王之法，天下之治道也，不可不务为也。” |
| Universal Love II: |
Therefore Mozi said: If the rulers sincerely desire the empire to be wealthy and dislike to have it poor, desire to have it orderly and dislike to have it chaotic, they should bring about universal love and mutual aid. This is the way of the sage-kings and the way to order for the world, and it should not be neglected. 1. 士 : 删除。 孙诒让《墨子闲诂》 |
URN: ctp:mozi/universal-love-ii