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Condition 1: References "此仁也,義也" Matched:2.
Total 2 paragraphs. Page 1 of 1.

先秦兩漢 - Pre-Qin and Han

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墨家 - Mohism

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[Also known as: "Moism"]

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
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[Also known as: "Mo-tze"]

卷六 - Book 6

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節葬下 - Simplicity in Funerals III

English translation: W. P. Mei [?] Library Resources
3 節葬下:
今逮至昔者三代聖王既沒,天下失義,後世之君子,或以厚葬久喪以為仁也,義也,孝子之事也;或以厚葬久喪以為非仁義,非孝子之事也。曰二子者,言則相非,行即相反,皆曰:『吾上祖述堯舜禹湯文武之道者也。』而言即相非,行即相反,於此乎後世之君子,皆疑惑乎二子者言也。若苟疑惑乎之二子者言,然則姑嘗傳而為政乎國家萬民而觀之。計厚葬久喪,奚當此三利者?我意若使法其言,用其謀,厚葬久喪實可以富貧眾寡,定危治亂乎,此仁也,義也,孝子之事
1,為人謀者不可不勸也。仁者將興之天下,誰賈而使民譽之,終勿廢也。意亦使法其言,用其謀,厚葬久喪實不可以富貧眾寡,定危理亂乎,此非仁非義,非孝子之事也,為人謀者不可不沮也。
仁者將興之天下,誰賈而使民譽之,終勿廢也。意亦使法其言,用其謀,厚葬久喪實不可以富貧眾寡,定危理亂乎,此非仁非義,非孝子之事也,為人謀者不可不沮也。
2仁者將求除之天下,相廢而使人非之,終身勿為。
Simplicity in Funerals III:...:
When the sage-kings of the Three Dynasties had passed away, and the world had become ignorant of their principles, some of the gentlemen in later generations regarded elaborate funeral and extended mourning as magnanimous, and righteous, and the duty of a filial son; while others held them to be not magnanimous, not righteous, and not the duty of the filial son. These two groups condemn each other in words and contradict each other in deed, and yet both claim to be followers of the way of Yao, Shun, Yu, Tang, Wen, and Wu. But since they are disagreed in word and opposed in deed, people doubt the assertions of both. Now that the assertions of both are doubted, it will be well to turn to the government of the country and the people and see how elaborate funeral and extended mourning affect the three interests. In my opinion, if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning could enrich the poor, increase the few, remove danger, and regulate disorder, it would be magnanimous, righteous, and the duty of a filial son. Those who are to give counsel could not but encourage it. And the magnanimous (ruler) would seek to have it flourish in the empire and establish it so as to have the people praise it and never disregard it in their whole life. (On the other hand,) if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really cannot enrich the poor, increase the few, remove danger, and regulate disorder, it will not be magnanimous, righteous, and the duty of the filial son. Those who are to give counsel cannot but discourage it. And the magnanimous will seek to have it abolished in the empire and abandon it so as to have the people condemn it, never to practise it in their whole life.

1. 也 : Inserted. 孫詒讓《墨子閒詁》
2. 仁者將興之天下,誰賈而使民譽之,終勿廢也。意亦使法其言,用其謀,厚葬久喪實不可以富貧眾寡,定危理亂乎,此非仁非義,非孝子之事也,為人謀者不可不沮也。 : Deleted.

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,
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》
2. 處 : Inserted.
3. 天下 : Deleted. 孫詒讓《墨子閒詁》

Total 2 paragraphs. Page 1 of 1.