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| Condition 1: References "意不忠親之利，而害為孝乎" Matched:2. |
| Total 2 paragraphs. Page 1 of 1. |
《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 |
《卷四 - Book 4》 | Library Resources |
《兼愛下 - Universal Love III》 | English translation: W. P. Mei [?] | Library Resources |
| 10 | 兼愛下: | 然而天下之非兼者之言，猶未止，曰：「意不忠親之利，而害為孝乎？」子墨子曰：「姑嘗本原之孝子之為親度者。吾不識孝子之為親度者，亦欲人愛利其親與？意欲人之惡賊其親與？以說觀之，即欲人之愛利其親也。然即吾惡先從事即得此？若我先從事乎愛利人之親，然後人報我愛利吾親乎？意我先從事乎惡人之親，然後人報我以愛利吾親乎？即必吾先從事乎愛利人之親，然後人報我以愛利吾親也。然即之交孝子者，果不得已乎，毋先從事愛利人之親者與？意以天下之孝子為遇而不足以為正乎？姑嘗本原之先王之所書，《大雅》之所道曰：『無言而不讎，無德而不報』『投我以桃，報之以李。』即此言愛人者必見愛也，而惡人者必見惡也。不識天下之士，所以皆聞兼而非之者，其故何也？ |
| Universal Love III: | Yet the objection is still not exhausted. It raises the question, when one does not think in terms of benefits and harm to one's parents would it be filial piety? Mozi replied: Now let us inquire about the plans of the filial sons for their parents. I may ask, when they plan for their parents, whether they desire to have others love or hate them? Judging from the whole doctrine (of filial piety), it is certain that they desire to have others love their parents. Now, what should I do first in order to attain this? Should I first love others' parents in order that they would love my parents in return, or should I first hate others' parents in order that they would love my parents in return? Of course I should first love others' parents in order that they would love my parents in return. Hence those who desire to be filial to one another's parents, if they have to choose (between whether they should love or hate others' parents), had best first love and benefit others' parents. Would any one suspect that all the filial sons are stupid and incorrigible (in loving their own parents)? We may again inquire about it. It is said in the "Da Ya" among the books of the ancient kings: "No idea is not given its due value; no virtue is not rewarded. When a peach is thrown to us, we would return with a prune." This is to say whoever loves others will be loved and whoever hates others will be hated. It is then quite incomprehensible why people should object to universal love when they hear it. |
《卷八 - Book 8》 | Library Resources |
《明鬼下 - On Ghosts III》 | English translation: W. P. Mei [?] | Library Resources |
| 19 | 明鬼下: |
今執無鬼者曰：「意不忠親之利，而害為孝子乎？」子墨子曰：「古之今之為鬼，非他也，有天鬼，亦有山水鬼神者，亦有人死而為鬼者。今有子先其父死，弟先其兄死者矣，意雖使然，然而天下之陳物曰『先生者先死』，若是，則先死者非父則母，非兄而姒也。今絜為酒醴粢盛，以敬慎祭祀，若使鬼神請有，是得其父母姒兄而飲食之也，豈非厚利哉？若使鬼神請亡，是乃費其所為酒醴粢盛之財耳。自夫費之， 非1特注之汙壑而棄之也，內者宗族，外者鄉里，皆得如具飲食之。雖使鬼神請亡，此猶可以合驩聚眾，取親於鄉里。」今執無鬼者言曰：「鬼神者固請無有，是以不共其酒醴粢盛犧牲之財。吾非乃今愛其酒醴粢盛犧牲之財乎？其所得者臣將何哉？」此上逆聖王之書，內逆民人孝子之行，而為上士於天下，此非所以為上士 之2道 也3。是故子墨子曰：「今吾為祭祀也，非直注之汙壑而棄之也，上以交鬼之福，下以合驩聚眾，取親乎鄉里。若神有，則是得吾父母弟兄而食之也。則此豈非天下利事也哉！」 |
| On Ghosts III: |
Those who deny the existence of spirits say, "If one does not work for the blessing of one's parents but work for their destruction, would one still be a filial son?" Mozi explained: The ghosts and spirits of all times may be divided into spirits of Heaven, spirits of hills and rivers, and ghosts of men after their death. It is true that there are sons who die before their fathers, and younger brothers before their elder brothers. But, as the saying in the world goes: "He who is born first dies first." So then those who die first would be the mother if not the father, and the elder sister if not the elder brother. At any rate, we should prepare clean cakes and wine reverently to do sacrifice. If ghosts and spirits do exist, then it is to serve father and mother, elder sisters and elder brothers with food and drink. Is not this a great blessing? If ghosts and spirits did not exist it would seem to be a waste of the material for the cakes and wine. But such use is not just to throw it into the ditch or gully. For the relatives from the clan and friends from the village and district can yet eat and drink them. So, even if there were really no ghosts and spirits, a sacrifice will yet gather together a party and the participants can enjoy themselves and befriend the neighbours. Those who hold there are no ghosts say: "Of course there are no ghosts and spirits and therefore I should not expend my wealth on the cakes and wine and victims. This is not because I am miserly about my wealth on the cakes and wine and victims. But (because I do not see) what I can accomplish with it." This is opposed to the records of the sage-kings above and opposed to the practice among the filial sons among the people. Yet they claim to be superior men in the empire. This is no way to be superior men. But Mozi said: For me to offer sacrifice is not to throw it into the ditch or the gully. It is to bless the ghosts above and gather a party and enjoy ourselves and befriend the neighbours below. And if spirits exist, I would be serving my father and mother and brother with food. Is this not a great blessing in the world? 1. 非 : Inserted. 孫詒讓《墨子閒詁》 |
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