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中國哲學書電子化計劃
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墨家 -> 墨子 -> 卷四 -> 兼愛下 -> 5

然而天下之士非兼者之言，猶未止也。Yet the objection is not all exhausted.
曰： It is objected:
「意可以擇士， Maybe it is a good criterion to choose among ordinary men,
而不可以擇君乎？」 but it may not apply to the rulers.
「姑嘗兩而進之。 Let us again consider the matter from both sides.
誰以為二君， Suppose there are two rulers.
使其一君者執兼，使其一君者執別， Let one of them hold partiality and the other universality.
是故別君之言曰 Then the partial ruler would say to himself,
『吾惡能為吾萬民之身，how can I take care of the people
若為吾身， as I do of myself?
此泰非天下之情也。 This would be quite contrary to common sense.
人之生乎地上之無幾何也，譬之猶駟馳而過隙也』。A man's life on earth is of short duration, it is like a galloping horse passing by.
是故退睹其萬民，飢即不食， Therefore when he finds his people hungry he would not feed them,
寒即不衣， and when he finds them cold he would not clothe them.
疾病不侍養， When they are sick he would not minister to them,
死喪不葬埋。 and upon their death he would not bury them.
別君之言若此，行若此。Such is the word and such is the deed of the partial ruler.
兼君之言不然，行亦不然。The universal ruler is quite unlike this both in word and in deed.
曰：「吾聞為明君於天下者，必先萬民之身，後為其身，然後可以為明君於天下。」He would say to himself, I have heard that to be an upright ruler of the world one should first attend to his people and then to himself.
是故退睹
其1萬民，飢即食之，		 Therefore when he finds his people hungry he would feed them,
寒即衣之， and when he finds them cold he would clothe them.
疾病侍養之， In their sickness he would minister to them,
死喪葬埋之。 and upon their death he would bury them.
兼君之言若此，行若此。Such is the word and such is the deed of the universal ruler.
然即交若之二君者，言相非而行相反與？These two rulers, then, are opposed to each other in word and also in deed.
常使若二君者，言必信，Suppose they are sincere in word
行必果，and decisive in deed
使言行之合猶合符節也， so that their word and deed are made to agree like the two parts of a tally,
無言而不行也。 and that there is no word but what is realized in deed,
然即敢問， then let us consider further:
今歲有癘疫，Suppose, now, that there is a disastrous pestilence,
萬民多有勤苦凍餒， that most people are in misery and privation,
轉死溝壑中者，既已眾矣。and that many lie dead in ditches
不識將擇之二君者，將何從也？(Under such circumstances) let us inquire, if a person could choose one of the two rulers, which would he prefer?
我以為當其於此也，It seems to me on such occasions
天下無愚夫愚婦， there are no fools in the world.
雖非兼者， Even if he is a person who objects to universal love,
必從兼君是也。 he will choose the universal ruler.
言而非兼，擇即
取兼2，此言行拂也。		This is verbal objection to the principle but actual selection by it - this is self-contradiction between one's word and deed.
不識天下所以皆聞兼而非之者，其故何也？It is incomprehensible, then, why people should object to universal love when they hear it.

1. 其 : 舊脫。
2. 取兼 : 舊脫。

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