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| Condition 1: References "故書之竹帛，琢之槃盂" Matched:9. |
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《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《墨家 - Mohism》 | Related resources |
《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 |
《卷二 - Book 2》 | Library Resources |
《尚賢下 - Exaltation of the Virtuous III》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 尚賢下: | 古者聖王既審尚賢欲以為政，故書之竹帛，琢之槃盂，傳以遺後世子孫。於先王之書呂刑之書然，王曰：『於！來！有國有土，告女訟刑，在今而安百姓，女何擇言人，何敬不刑，何度不及。』能擇人而敬為刑，堯、舜、禹、湯、文、武之道可及也。是何也？則以尚賢及之，於先王之書豎年之言然，曰：『晞夫聖、武、知人，以屏輔而身。』此言先王之治天下也，必選擇賢者以為其群屬輔佐。曰今也天下之士君子，皆欲富貴而惡貧賤。曰然。女何為而得富貴而辟貧賤？莫若為賢。為賢之道將柰何？曰有力者疾以助人，有財者勉以分人，有道者勸以教人。若此則飢者得食，寒者得衣，亂者得治。若飢則得食，寒則得衣，亂則得治，此安生生。 |
| Exaltation of the Virtuous...: | Having understood the principle of exalting the virtuous in government, the ancient sage-kings inscribed it on bamboos and silk and engraved it on the dishes and vases, to hand it down to their descendants. Thus we find in the "Penal Code of Lu", a book of an ancient king, the following: "The king said: 'Ho! come, ye rulers of states and territories, I will tell you how to make punishments a blessing. Now it is yours to give repose to the people: - what should you be most concerned about the choosing of? Should it not be proper men? What should you deal with the most reverently? Should it not be punishments? What should you calculate the most? Should it not be to whom they should reach?'" (This is to say) with insight in choosing men and considerateness in meting punishments, you can catch up with the ways of Yao, Shun, Yu, Tang, Wen, and Wu. How? By exaltation of the virtuous. Again in the book "Shu Nian", another book of an ancient king, we find: "He looked for wise men to protect and aid you." This is to say, when the ancient kings reigned over the empire they invariably selected the virtuous and made them officials and aids. The gentlemen in the world like riches and honour, and dislike poverty and humility. Now how can you obtain the former and avoid the latter? There is no better way than to practise virtue. What then is the way to practise virtue ? Let him who has strength be alert to help others, let him who has wealth endeavour to share it with others, let him who possesses the Dao (the way of nature and life) teach others persuasively. With this, the hungry will be fed, the cold will be clothed, the disturbed will have order. When the hungry are fed, the cold are clothed, and the disturbed have order - this is procuring abundant life. |
《卷四 - Book 4》 | Library Resources |
《兼愛下 - Universal Love III》 | English translation: W. P. Mei [?] | Library Resources |
| 6 | 兼愛下: | 然而天下之士非兼者之言也，猶1未止也。曰：「兼即仁矣義矣，雖然，豈可為哉？吾譬兼之不可為也，猶挈泰山以超江河也。故兼者直願之也，夫豈可為之物哉？」子墨子曰：「夫挈泰山以趙江河，自古之及今，生民而來，未嘗有也。今若夫兼相愛、交相利，此自先聖六王者親行之。」何知先聖六王之親行之也？子墨子曰：「吾非與之並世同時，親聞其聲，見其色也。以其所書於竹帛，鏤於金石，琢於槃盂，傳遺後世子孫者知之。」《泰誓》曰：「文王若日若月，乍照光於四方於西土。」即此言文王之兼愛天下之博大也，譬之日月，兼照天下之無有私也。即此文王兼也。雖子墨子之所謂兼者，於文王取法焉。 |
| Universal Love III: |
Yet the objection is still not exhausted. It points out that universal love may be magnanimous and righteous, but how can it be realized? Universal love is impracticable just as carrying Mt. Tai and leaping over rivers. So, then, universal love is but a pious wish, how can it be actualized? Mozi replied: To carry Mt. Tai and leap over rivers is something that has never been accomplished since the existence of man. But universal love and mutual aid has been personally practised by six ancient sage-kings. How do we know they have done it? Mozi said: I am no contemporary of theirs, neither have I heard their voice or seen their faces. The sources of our knowledge lie in what is written on the bamboos and silk, what is engraved in metal and stones, and what is cut in the vessels to be handed down to posterity. The "Great Declaration" proclaims: "King Wen was like the sun and the moon, shedding glorious and resplendent light in the four quarters as well as over the Western land." This is to say that the love of King Wen is so wide and universal that it is like the sun and the moon shining upon the world without partiality. Here is universal love on the part of King Wen; what Mozi has been talking about is really derived from the example of King Wen. 1. 猶 : Originally read: "獨". Corrected by 孫詒讓《墨子閒詁》 |
《卷七 - Book 7》 | Library Resources |
《天志中 - Will of Heaven II》 | English translation: W. P. Mei [?] | Library Resources |
| 8 | 天志中: |
且吾所以知天之愛民之厚者，不止此而已矣。曰愛人利人，順天之意，得天之賞者有之；憎人 賊人1，反天之意，得天之罰者亦有矣。夫愛人利人，順天之意，得天之賞者誰也？曰若昔三代聖王，堯舜禹湯文武者是也。堯舜禹湯文武焉所從事？曰從事兼，不從事別。兼者，處大國不攻小國， 處2大家不亂小家，強不劫弱，眾不暴寡，詐不謀愚，貴不傲賤。觀其事，上利乎天，中利乎鬼，下利乎人，三利無所不利，是謂天德。聚斂天下之美名而加之焉，曰：此仁也，義也，愛人利人，順天之意，得天之賞者也。不止此而已，書於竹帛，鏤之金石，琢之槃盂，傳遺後世子孫。曰將何以為？將以識夫愛人利人，順天之意，得天之賞者也。皇矣道之曰：『帝謂文王，予懷明德，不大聲以色，不長夏以革，不識不知，順帝之則。』帝善其順法則也，故舉殷以賞之，使貴為天子，富有天下，名譽至今不息。故夫愛人利人，順天之意，得天之賞者，既可得留而已。夫憎人賊人，反天之意，得天之罰者誰也？曰若昔者三代暴王桀紂幽厲者是也。桀紂幽厲焉所從事？曰從事別，不從事兼。別者，處大國則攻小國，處大家則亂小家，強劫弱，眾暴寡，詐謀愚，貴傲賤。觀其事，上不利乎天，中不利乎鬼，下不利乎人，三不利無所利，是謂天賊。聚斂天下之醜名而加之焉，曰此非仁也，非義也。憎人賊人，反天之意，得天之罰者也。不止此而已，又書其事於竹帛，鏤之金石，琢之槃盂，傳遺後世子孫。曰將何以為？將以識夫憎人賊人，反天之意，得天之罰者也。大誓之道之曰：『紂越厥夷居，不肯事上帝，棄厥先神祇不祀，乃曰吾有命，毋廖𠏿務 天下3。天亦縱棄紂而不葆。』察天以縱棄紂而不葆者，反天之意也。故夫憎人賊人，反天之意，得天之罰者，既可得而知也。」 |
| Will of Heaven II: |
This is still not all by which I know Heaven loves man dearly. There are those who love the people and benefit the people and obey the will of Heaven and obtain reward from Heaven. There are also those who hate the people and oppress the people and oppose the will of Heaven and incur punishment from Heaven. Who are those that love the people and benefit the people, obey the will of Heaven and obtain reward from Heaven? They are the ancient sage-kings of the Three Dynasties, Yao, Shun, Yu, Tang, Wen, and Wu. What did Yao, Shun, Yu, Tang, Wen, and Wu do? They engaged themselves in universality and not partiality (in love). Loving universally, they did not attack the small states with their large states, they did not molest the small houses with their large houses. The strong did not plunder the weak, the many did not oppress the few, the clever did not deceive the stupid, the honoured did not disdain the humble. Such a regime was agreeable to Heaven above, to the spirits in the middle sphere, and to the people below. Being helpful to these three, it was helpful to all. And this was Heavenly virtue. The most excellent names in the world were gathered and attributed to them, and they were called magnanimous, righteous, beloved of man and beneficial to the people, obedient to the will of Heaven and rewarded of Heaven. Besides this, it is also recorded on the bamboos and silk, cut in metals and stones, and engraved on the dishes and cups to be handed down to posterity. What is this for? It is to mark out those who loved the people and benefited them, obeyed the will of Heaven and obtained reward from Heaven. Thus the ode of Huang Yi says: "God said to King Wen, 'I cherish your intelligent virtue. It was not proclaimed with much noise or gesture. It was not modified after the possession of the empire. How instructively and naturally submissive to the scheme of Heaven!'" Because he was obedient to God's scheme, He rewarded him with Yin and honoured him to be emperor and enriched him with the empire. And his fame is not forgotten even unto this day. Hence we are enabled to know who are those that loved the people and benefited them, obeyed the will of Heaven and obtained reward from Heaven. Now, who are those that hated the people and oppressed them, opposed the will of Heaven and incurred punishment from Heaven? They are the ancient wicked kings of the Three Dynasties, Jie, Zhou, You, and Li. What did they do? They were selfish and ungenerous. Being selfish they attacked the small states with their large states, they molested the small houses with their large houses. The strong plundered the weak, the many oppressed the few, the clever deceived the ignorant, the honoured disdained the humble. Such a regime was not helpful to Heaven above, to the spirits in the middle sphere, or to the people below. Since it was not helpful to these three it was helpful to none. And they were called the enemies of Heaven. The most evil names in the world were gathered and attributed to them, and they were called unmagnanimous, unrighteous, haters of man and oppressors of the people, disobedient to the will of Heaven and punished by Heaven. Besides this, it is also recorded on the bamboos and silk, cut in the metals and stones, and engraved on the plates and cups to be handed down to posterity. What is this for? It is to mark out those that hated the people and oppressed them, opposed the will of Heaven and incurred punishment from Heaven. Thus relates the "Great Declaration": "Zhou went beyond the proper limits and became insolent. He would not worship God and pushed away the ancestors and spirits without offering them sacrifices. And he said: 'Fortune is with me,' and neglected and betrayed his duty. Heaven thereupon deserted him and withdrew its protection." Heaven deserted Zhou and withdrew its support because Zhou opposed the will of Heaven. Hence we are enabled to know who are those that hated the people and oppressed them, opposed the will of Heaven and incurred punishment from Heaven. 1. 賊人 : Inserted. 孫詒讓《墨子閒詁》 |
《卷八 - Book 8》 | Library Resources |
《明鬼下 - On Ghosts III》 | English translation: W. P. Mei [?] | Library Resources |
| 12 | 明鬼下: | 古者聖王必以鬼神為，其務鬼神厚矣，又恐後世子孫不能知也，故書之竹帛，傳遺後世子孫；咸恐其腐蠹絕滅，後世子孫不得而記，故琢之盤盂，鏤之金石，以重之；有恐後世子孫不能敬莙以取羊，故先王之書，聖人一尺之帛，一篇之書，語數鬼神之有也，重有重之。此其故何？則聖王務之。今執無鬼者曰：『鬼神者，固無有。』則此反聖王之務。反聖王之務，則非所以為君子之道也！」 |
| On Ghosts III: | Deep was their own interest in the welfare of ghosts and spirits. Yet they were afraid their descendants might not understand it. Thus they recorded it on bamboos and silk to bequeath to them. Fearing that these might rot and disappear so that the descendants might not learn it, they engraved it on plates and cups and cut it in metals and stones. They feared also that the descendants might not be reverent and obtain blessing, and so among the books of the ancient kings and the records of sages testimonies to the existence of ghosts and spirits occur time and again even on a single foot of silk or a single sheet in the books. Why was this? Because the sage-kings were interested in it. Those who deny the existence of spirits, saying "Ghosts and spirits just do not exist", are opposing the interest of the sage-kings. Opposing the interest of the sage-kings is not the way of the superior man. |
《卷九 - Book 9》 | Library Resources |
《非命下 - Anti-Fatalism III》 | English translation: W. P. Mei [?] | Library Resources |
| 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》 |
《卷十二 - Book 12》 | Library Resources |
《貴義 - Esteem for Righteousness》 | English translation: W. P. Mei [?] | Library Resources |
| 11 | 貴義: | 子墨子曰：「古之聖王，欲傳其道於後世，是故書之竹帛，鏤之金石，傳遺後世子孫，欲後世子孫法之也。今聞先王之遺而不為，是廢先王之傳也。」 |
| Esteem for Righteousness:...: | Mozi said: The sage-kings of old wanted to have their teaching passed to future generations. Therefore they recorded it on bamboos and silk and engraved it in metal and stone to bequeath to posterity so that their descendants could follow it. Now the ways of the early kings are known but not carried out. This is to break the tradition of the early kings. |
《卷十三 - Book 13》 | Library Resources |
《魯問 - Lu's Question》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 魯問: | 子墨子謂魯陽文君曰：「攻其鄰國，殺其民人，取其牛馬、粟米、貨財，則書之於竹帛，鏤之於金石，以為銘於鍾鼎，傳遺後世子孫曰：『莫若我多。』今賤人也，亦攻其鄰家，殺其人民，取其狗豕食糧衣裘，亦書之竹帛，以為銘於席豆，以遺後世子孫曰：『莫若我多。』亓可乎？」魯陽文君曰：「然吾以子之言觀之，則天下之所謂可者，未必然也。」 |
| Lu's Question: | Mozi said to Prince Wen of Lu Yang: If a lord had attacked the neighbouring states, killed their people, carried away their oxen and horses, grains and valuables, a lord might yet record it on bamboos and silk and engrave it on metal and stone and write it up into maxims on the bell and the ting to hand down to posterity, saying: "None possess so much as I." Now, the unscrupulous common man also attacks neighbouring homes, kills their inmates, and takes the dogs and hogs, food and clothing. They would also like to record it on bamboos and silk and write it up into maxims on the vessels and dishes to hand down to posterity, saying: "None possesses so much as I." Is this permissible? Prince Wen of Lu Yang said: "According to what you have said then what the world takes for granted may not be right after all." |
《漢代之後 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《器物部五》 | Library Resources |
《盂》 | Library Resources |
| 4 | 盂: | 《墨子》曰：若夫兼相愛，交相利，此自先聖六王者親行之。何以知先聖六王之親行之？吾以其所書於竹帛，鏤於金石，琢於盤盂，傳遺後世子孫者知之。 |
| Total 8 paragraphs. Page 1 of 1. |
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