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《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC English translation: W. P. Mei [?] | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷一 - Book 1》 | English translation: W. P. Mei [?] | Library Resources |
《親士 - Befriending the Learned》 | English translation: W. P. Mei [?] | Books referencing 《親士》 Library Resources |
| 1 | 親士: | 入國而不存其士，則亡國矣。見賢而不急，則緩其君矣。非賢無急，非士無與慮國，緩賢忘士而能以其國存者，未曾有也。 |
| Befriending the Learned:...: | If one does not preserve the learned in a state he will be injuring the state; if one is not zealous (to recommend) the virtuous upon seeing one, he will be neglecting the ruler. Enthusiasm is to be shown only to the virtuous, and plans for the country are only to be shared with the learned. Few are those, who, neglecting the virtuous and slighting the learned, could still maintain the existence of their countries. |
《修身 - Self-cultivation》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 修身: | 是故先王之治天下也，必察邇來遠，君子察邇而邇脩者也。見不脩行，見毀，而反之身者也，此以怨省而行脩矣。譖慝之言，無入之耳，批扞之聲，無出之口，殺傷人之孩，無存之心，雖有詆訐之民，無所依矣。 |
| Self-cultivation: | Therefore, when the early kings administered the empire, they would investigate what was within reach and attract those at a distance. Investigation of a locality by the superior men means its orderly government. When they discovered misconduct or depravity, they corrected themselves. Thus all complaints disappeared and conduct became regulated (by itself). When the superior men do not listen to treacherous words or utter any threatening sound, or entertain any idea of injuring somebody, then even if there were underhanded persons they would lose support. |
《七患 - The seven causes of anxiety》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 七患: | 凡五穀者，民之所仰也，君之所以為養也。故民無仰則君無養，民無食則不可事。故食不可不務也，地不可不力也，用不可不節也。五穀盡收，則五味盡御於主，不盡收則不盡御。一穀不收謂之饉，二穀不收謂之旱，三穀不收謂之凶，四穀不收謂之餽，五穀不收謂之饑。歲饉，則仕者大夫以下皆損祿五分之一。旱，則損五分之二。凶則損五分之三。餽，則損五分之四。饑，則盡無祿，稟食而已矣。故凶饑存乎國，人君徹鼎食五分之三1，大夫徹縣，士不入學，君朝之衣不革制，諸侯之客，四鄰之使，雍飧2而不盛，徹驂騑，塗不芸，馬不食粟，婢妾不衣帛，此告不足之至也。 |
| The seven causes of...: |
Now, the five grains are the people's mainstay and the source of the ruler's revenue. When the people lose their support the ruler cannot have any revenue either. And without food the people will not observe order. Therefore, food should be secured, land cultivated and expenditures cut down. When all the five grains are gathered, all the five tastes will be offered the ruler; when not all gathered, the five tastes will not be all offered. Failure of one grain is called dearth; failure of two grains is called scarcity; failure of three grains is called calamity; failure of four grains is called want; and failure of all five grains is called famine. When the country is in dearth, all the salaries of the officials below the rank of the minister will be reduced by one-fifth; in scarcity, they will be reduced by two-fifths; in calamity, they will be reduced by three-fifths; in want, they will be reduced by four-fifths; and when famine is in the country there will be no salaries beyond their rations. Therefore when famine and dearth visit a country, the ruler will omit three from the five items of sacrifice, the officials will suspend the courts, and the scholars will not go to school and the lord will not put on his robe to give audience. Even envoys from other feudal lords and messengers from neighbouring states are entertained with cooked food only, and it is not sumptuous. The side-horses of the carriage-team are done away with and the walks (in the palace) are not weeded. Neither are the horses fed with grains, nor are the concubines and maids clothed with silk. And this is the sign of extreme scarcity. 1. 三 : Originally read: "五". Corrected by 孫詒讓《墨子閒詁》 |
《卷六 - Book 6》 | Library Resources |
《節葬下 - Simplicity in Funerals III》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 節葬下: | 且故興天下之利，除天下之害，令國家百姓之不治也，自古及今，未嘗之有也。何以知其然也？今天下之士君子，將猶多皆疑惑厚葬久喪之為中是非利害也。」故子墨子言曰：「然則姑嘗稽之，今雖毋法執厚葬久喪者言，以為事乎國家。此存乎王公大人有喪者，曰棺槨必重，葬埋必厚，衣衾必多，文繡必繁，丘隴必巨；存乎匹夫賤人死者，殆竭家室；乎諸侯死者，虛車府，然後金玉珠璣比乎身，綸組節約，車馬藏乎壙，又必多為屋幕。鼎鼓几梴壺濫，戈劍羽旄齒革，挾而埋之，滿意。若送從，曰天子殺殉，眾者數百，寡者數十。將軍大夫殺殉，眾者數十，寡者數人。處喪之法將柰何哉？曰哭泣不秩聲翁，縗絰垂涕，處倚廬，寢苫枕塊，又相率強不食而為飢，薄衣而為寒，使面目陷陬，顏色黧黑耳目不聰明，手足不勁強，不可用也。又曰上士之操喪也，必扶而能起，杖而能行，以此共三年。若法若言，行若道使王公大人行此，則必不能蚤朝，五官六府，辟草木，實倉廩。使農夫行此。則必不能蚤出夜入，耕稼樹藝。使百工行此，則必不能修舟車為器皿矣。使婦人行此，則必不能夙興夜寐，紡績織紝。細計厚葬。為多埋賦之財者也。計久喪，為久禁從事者也。財以成者，扶而埋之；後得生者，而久禁之，以此求富，此譬猶禁耕而求穫也，富之說無可得焉。 |
| Simplicity in Funerals III:...: | It has never happened, from ancient times to the present day, that benefits are procured, calamities averted for the world, and disorder among the people of the country is regulated by elaborate funerals and extended mourning. How do we know? For even at the present the gentlemen of the world are still doubtful whether elaborate funeral and extended mourning are right and beneficial. Mozi said: I have examined the sayings of those who uphold elaborate funeral and extended mourning. If they should be taken seriously in the country, it would mean: when a lord dies, there would be several inner and outer coffins. He would be buried deep. There would be many shrouds. Embroidery would be elaborate. The grave mound would be massive. So, then, the death of a common man would exhaust the wealth of a family. And the death of a feudal lord would empty the state treasury before his body would be surrounded with gold, jade, and pearls, and the grave filled with carts and horses and bundles of silk. Further, there should be plenty of canopies and hangings, dings, drums, tables, pots, and ice receptacles, spears, swords, feather banners, and hides all to be carried along and buried. Not till then are the requirements considered fulfilled. And, regarding those who were to die to accompany their lord, for the emperor or a feudal lord there should be from several hundred to several tens, and for a minister or secretary there should be from several tens to several. What are the rules to be observed by the mourner? He must weep without restraint and sound as if he is choking. Sackcloth is worn on the breast and hat of flax on the head. His tears and snivel are not to be wiped away. The mourner is to live in a mourning hut, sleep on a coarse mat of straw, and lay his head on a lump of earth. Then, he would be obliged to abstain from food in order to look hungry, and to wear little in order to look cold. The face and eyes are to look sunken and as if in fear, and the complexion is to appear dark. Ears and eyes are to become dull, and hands and feet to become weak and unusable. And, also, if the mourner is a high official, he has to be supported to rise, and lean on a cane to walk. And all this is to last three years. Adopting such a doctrine and practising such a principle rulers cannot come to court early (and retire late); the officials cannot attend to the five offices and six posts and encourage farming and forestry and fill the granaries; the farmers cannot start out early and come in late to cultivate the land and plant trees; the artisans cannot build boats and vehicles and make vessels and utensils; and the women cannot rise early and retire late to weave and spin. So, then, in elaborate funerals much wealth is buried, and in extended mourning abstention from work is prolonged. Wealth already produced is carried away into the grave. Child-bearing is postponed. To seek wealth in this way is like seeking a harvest by prohibiting farming. The way to wealth then is not here found. |
《卷八 - Book 8》 | Library Resources |
《明鬼下 - On Ghosts III》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 明鬼下: |
子墨子言曰：「逮至昔三代聖王既沒，天下失義，諸侯力正，是以存夫為人君臣上下者之不惠忠也，父子弟兄之不慈孝弟長貞良也，正長之不強於聽治，賤人之不強於從事也，民之為淫暴寇 亂1盜賊，以兵刃毒藥水火，退無罪人乎道路率徑，奪人車馬衣裘以自利者並作，由此始，是以天下亂。此其故何以然也？則皆以疑惑鬼神之有與無之別，不明乎鬼神之能賞賢而罰暴也。今若使天下之人，偕若信鬼神之能賞賢而罰暴也，則夫天下豈亂哉！」 |
| On Ghosts III: |
Mozi said: With the passing of the sage-kings of the Three Dynasties, the world lost its righteousness and the feudal lords took might as right. The superior and the subordinates are no longer gracious and loyal; father and son, elder and younger brother are no longer affectionate and filial, brotherly and respectful, virtuous and kind. The rulers do not attend diligently to government and the artisans do not attend earnestly to their work. The people practise immorality and wickedness and become rebellious. Thieves and bandits with weapons, poison, water, and fire hold up innocent travellers on the highways and the bypaths, robbing them of their carts and horses, coats and fur coats, to enrich themselves. All these start therewith (with the passing of the sage-kings). And so the world falls into chaos. Now what is the reason for this confusion? It is all because of the doubt of the existence of the ghosts and spirits, and the ignorance of their being able to reward virtue and punish vice. If all the people in the world believed that the spirits are able to reward virtue and punish vice, how could the world be in chaos? 1. 亂 : Inserted. 孫詒讓《墨子閒詁》 |
《卷九 - Book 9》 | Library Resources |
《非命下 - Anti-Fatalism III》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 非命下: | 故昔者三代聖王禹湯文武方為政乎天下之時，曰：必務舉孝子而勸之事親，尊賢良之人而教之為善。是故出政施教，賞善罰暴。且以為若此，則天下之亂也，將屬可得而治也，社稷之危也，將屬可得而定也。若以為不然，昔桀之所亂，湯治之；紂之所亂，武王治之。當此之時，世不渝而民不易，上變政而民改俗。存乎桀紂而天下亂，存乎湯武而天下治。天下之治也，湯武之力也；天下之亂也，桀紂之罪也。若以此觀之，夫安危治亂存乎上之為政也，則夫豈可謂有命哉！故昔者禹湯文武方為政乎天下之時，曰『必使飢者得食，寒者得衣，勞者得息，亂者得治』，遂得光譽令問於天下。夫豈可以為命哉？故以為其力也！今賢良之人，尊賢而好功道術，故上得其王公大人之賞，下得其萬民之譽，遂得光譽令問於天下。亦豈以為其命哉？又以為力也！然今夫有命者，不識昔也三代之聖善人與，意亡昔三代之暴不肖人與？若以說觀之，則必非昔三代聖善人也，必暴不肖人也。然今以命為有者，昔三代暴王桀紂幽厲，貴為天子，富有天下，於此乎，不而矯其耳目之欲，而從其心意之辟，外之敺騁、田獵、畢弋，內湛於酒樂，而不顧其國家百姓之政，繁為無用，暴逆百姓，遂失其宗廟。其言不曰『吾罷不肖，吾聽治不強』，必曰『吾命固將失之』。雖昔也三代罷不肖之民，亦猶此也。不能善事親戚君長，甚惡恭儉而好簡易，貪飲食而惰從事，衣食之財不足，是以身有陷乎飢寒凍餒之憂。其言不曰『吾罷不肖，吾從事不強』，又曰『吾命固將窮。』昔三代偽民亦猶此也。 |
| Anti-Fatalism III: | When the ancient sage-kings of the Three Dynasties, Yu, Tang, Wen, and Wu, ruled, they said: "We must promote the filial sons and encourage them in serving their parents, and we must honour the virtuous and good men and instruct them in doing good." In this way they administered the government and published instructions, rewarded the good and punished the evil. It seems in this way the confusion in the world could be reduced to order, and the danger of the state could be transformed into safety. If this is doubted, (let us recall): In ancient times, the disorder of Jie was reduced to order by Tang, that of Zhou was reduced to order by King Wu. Then the times did not change nor did the people alter. Yet when the superior changed regime the subordinates modified their conduct. With Jie and Zhou the world was chaotic, under Tang and Wu it became orderly. That the world became orderly was due to the endeavour of Tang and Wu. That the world was chaotic was due to the sin of Jie and Zhou. Judging from this, safety and danger, order and chaos all depend on the way the superior conducts the government. How can it be said, there is fate? In ancient times when Yu, Tang, Wen, and Wu ruled the empire, they said: "We must feed the hungry, clothe the cold, give the weary rest, and the disturbed peace." Thus their good name was heard all over the world. Can this be ascribed to fate? It is really due to endeavour. The virtuous and gentle of today respect virtue and pursue the ways and means (to benefit the world). Hence they are rewarded by the rulers above and praised by the people below. And their good name is heard all over the world. Can this be ascribed to fate? This is also due to their endeavour. Now, were those who believed in fate the sages of the Three Dynasties or the wicked of the Three Dynasties? Judging from the nature of this doctrine, it could not be the sages of the Three Dynasties, but must be the wicked that believed in fate. The ancient wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, were honoured as emperors and possessed the whole world in wealth. Yet they could not control the sensuality of their ears and eyes, but gave rein to their passions. Going out they would race, hunt, and trap. Staying indoors they revelled in wine and music. They did not attend to the government of the country and the people, but did much that was of no use. And they oppressed and violated the people. Thus they lost their ancestral temple. They would not confess: "I am insolent and stupid. I did not attend to government diligently." But they would say: "It is but my fate that I lose it." Even the insolent people of the Three Dynasties were like this. They could not well serve their parents and their lord. They greatly hated politeness and frugality but liked licence and ease. They indulged in eating and drinking and were lazy at work. Their means of clothing and food became insufficient, and they incurred the danger of hunger and cold. They would not confess: "I am stupid and insolent, I am not diligent in my work." But they also said: "It is but my fate that I am poor." Thus the insolent people of the Three Dynasties also believed in fate. | |
| 3 | 非命下: |
昔者暴王作之，窮 人1術之，此皆疑眾遲樸，先聖王之患之也，固在前矣。是以書之竹帛，鏤之金石，琢之盤盂，傳遺後世子孫。曰何書焉存？禹之總德有之曰：『允不著，惟天民不而葆，既防凶心，天加之咎，不慎厥德，天命焉葆』？仲虺之告曰：『我聞有夏，人矯天命，于下，帝式是增，用爽厥師。』彼用無為有，故謂矯，若有而謂有，夫豈為矯哉！昔者，桀執有命而行，湯為仲虺之告以非之。太誓之言也，於去發曰：『惡乎君子！天有顯德，其行甚章，為鑑不遠，在彼殷王。謂人有命，謂敬不可行，謂祭無益，謂暴無傷，上帝不常，九有以亡，上帝不順，祝降其喪，惟我有周，受之大帝。』昔者紂執有命而行，武王為太誓、去發以非之。曰：子胡不尚考之乎商周虞夏之記，從十簡之篇以尚，皆無之，將何若者也？」 |
| Anti-Fatalism III: |
The ancient wicked kings originated it and the miserable people practised it. It was shaking the convictions of the multitudes and converting the stupid. And this was already of great concern to the ancient sage-kings. They put it down on the bamboos and silk and cut it in metal and stone and engraved it on dishes and cups to be handed down to their descendants. In what books are they embodied? "Zong De" of Yu says: "When promises are not fulfilled even a subject of Heaven will not be protected. When one has touched the evil star, Heaven will visit him with its curse. When one is not careful about one's conduct, how can fate of Heaven protect him?" "The Announcement of Zhong Hui" says: "I have heard that the man of Xia issued orders, pretending them to be fate of Heaven. God was displeased and destroyed his armies." He made use of what did not exist as if it had existed, and therefore it was called pretension. If he declared to be existent what really existed, how would this be pretension? In ancient times, Jie believed in fate and acted accordingly. Tang here showed it to be wrong through "The Announcement of Zhong Hui." "The Great Declaration " says: "Therefore the Prince Regent Fa said: 'Ah, my lords, Heaven blesses the virtuous. Its way is clear. Example need not be sought far. It is in the King of Yin. He claimed each man had his own fate, worship should not be practised, sacrifices were of no avail, and wickedness could do no harm. God withdrew his blessing and the nine districts are lost to him. God is not pleased and is visiting him with ruin. Hence it is that our Zhou (the dynasty, the empire) is given by the Great God.'" That is, Zhou believed in fate and acted accordingly. King Wu refuted him in "The Great Declaration." So, why not examine the records of Yu, Xia, Shang, and Zhou, and see that all of them held there is no fate? How would you account for this? 1. 人 : Inserted. 孫詒讓《墨子閒詁》 |
《卷十 - Book 10》 | [Warring States (475 BC - 221 BC)] | Library Resources Related resources |
《經上 - Canon I》 | English translation: A.C. Graham [?] | Library Resources Related resources |
| 46 | 經上: | 損，偏去也。 |
| 經說上: | 損：偏也者兼之體1也。其體或去存，謂其存者損。 | |
| Canon I: | Sun (reduction/loss) is the removal of some without the rest. | |
| Exposition of Canon I:...: |
'Some but not the rest': it is a unit in a total. Of its units, if one is removed and the other remains, we say that the one which remains is reduced. 1. 體 : Originally read: "禮". | |
| 86 | 經上: | 為，存、亡、易、蕩、治、化。 |
| 經說上: | 為：早臺，存也。病，亡也。買鬻，易也。霄盡，蕩也。順長，治也。鼃買，化也。 | |
| Canon I: | Wei (constitute/become/deem/make/cure/govern). Keep as it is, get rid of, exchange, dissolve, govern, transform. | |
| Exposition of Canon I:...: | Of coinciding with a complement (?): 'keep as it is'. Of illness: 'get rid of'. Of buying and selling: 'exchange'. Of sleet or ashes: 'dissolve'. Of instructing and leading: 'govern'. Of frog and quail: 'transform'. | |
| 89 | 經上: | 同異交得放有無。 |
| 經說上: |
同異交得：於福家良恕，有無也。比度，多少也。免軔還園，去就也。鳥折用桐，堅柔也。劍尤甲1，死生也。處室子 子2母，長少也。兩絕勝，白黑也。中央旁也。論、行 行行3、學、實，是非也。雞4宿，成未也。兄弟，俱適也。身處志往，存亡也。霍，為姓故也。賈宜，貴賤也。 | |
| Canon I: | Sameness and difference. In interplay, having and lacking become relative. | |
| Exposition of Canon I:...: |
In interplay the following become relative: In the case of a rich family, of native intelligence, 'having and lacking'. In the case of putting side by side and measuring, 'more and less'. In the case of a louse on a hare moving this way and that (?), 'departing and approaching'. In the case of retreating the better to attack, 'hard and soft'. In the case of a sword just striking, 'dead and alive'. In the case of son, son and mother within a family, 'elder and younger'. In the case of discourse, conduct, learning an object, 'being this or not being it (right or wrong)'. In the case of raising objections to a proposal or putting off acting on it, 'proved or not yet proved'. In the case of elder-brother and younger-brother, 'both being complements'. In the case of the body being here and the thoughts on something elsewhere, 'present or absent'. In the case of what 'Crane' constitutes, 'the surname or the thing as it is in itself'. In the case of a price being right, 'dear or cheap'. 1. 甲 : Originally read: "早". |
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