Mohism - 漏 - Chinese Text Project

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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 ^[?]

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Introduction

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[Also known as: "Mo-tze"]

《兼愛中 - Universal Love II》

English translation: W. P. Mei ^[?]

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7 Jump to dictionary Show parallel passages Show photographic representation Show commentary Show additional information	兼愛中:	然而今天下之士君子曰：「然，乃若兼則善矣。雖然，不可行之物也，譬若挈太山越河濟也。」子墨子言：「是非其譬也。夫挈太山而越河濟，可謂畢劫有力矣，自古及今未有能行之者也。況乎兼相愛，交相利，則與此異，古者聖王行之。何以知其然？古者禹治天下，西為西河漁竇，以泄渠孫皇之水；北為防原泒，注后之邸，呼池之竇，洒為底柱，鑿為龍門，以利燕、代、胡、貉與西河之民；東方漏之陸防孟諸之澤，灑為九澮，以楗東土之水，以利冀州之民；南為江、漢、淮、汝，東流之，注五湖之處，以利荊、楚、干、¹越與南夷之民。此言禹之事，吾今行兼矣。昔者文王之治西土，若日若月，乍光于四方于西土，不為大國侮小國，不為眾庶侮鰥寡，不為暴勢奪穡人黍、稷、狗、彘。天屑臨文王慈，是以老而無子者，有所得終其壽；連獨無兄弟者，有所雜於生人之閒；少失其父母者，有所放依而長。此文王之事，則吾今行兼矣。昔者武王將事泰山隧，傳曰：『泰山，有道曾孫周王有事，大事既獲，仁人尚作，以祗商夏，蠻夷醜貉。雖有周親，不若仁人，萬方有罪，維予一人。』此言武王之事，吾今行兼矣。」
	Universal Love II:	Nevertheless. the gentlemen in the empire think that, though it would be an excellent thing if love can be universalized, it is something quite impracticable. It is like carrying Mt. Tai and leaping over the Ji River. Mozi said: The illustration is a faulty one. Of course to be able to carry Mt. Tai and leap over the Ji River would be an extreme feat of strength. Such has never been performed from antiquity to the present time. But universal love and mutual aid are quite different from this. And the ancient sage-kings did practise it. How do we know they did? When Yu was working to bring the Deluge under control, he dug the West River and the Youdou River in the west in order to let off the water from the Qu, Sun, and Huang Rivers. In the north he built a dam across the Yuan and Gu Rivers in order to fill the Houzhidi (a basin) and the Huzhi River. Mt. Dizhu was made use of as a water divide, and a tunnel was dug through Mt. Lungmen. All these were done to benefit the peoples west of the (Yellow) River and various barbarian tribes, Yan, Dai, Hu, Ho, of the north. In the east he drained the great Plain and built dykes along the Mengzhu River. The watercourse was divided into nine canals in order to regulate the water in the east and in order to benefit the people of the District of Ji. In the south he completed the Yangtze, Han, Huai, and Ru Rivers. These ran eastward and emptied themselves into the Five Lakes. This was done in order to benefit the peoples of Jing, Qi, Gan, Yue, and the barbarians of the south. All these are the deeds of Yu. We can, then, universalize love in conduct. When King Wen was ruling the Western land, he shone forth like the sun and the moon all over the four quarters as well as in the Western land. He did not allow the big state to oppress the small state, he did not allow the multitude to oppress the singlehanded, he did not allow the influential and strong to take away the grain and live stock from the farmers. Heaven visited him with blessing. And, therefore, the old and childless had the wherewithal to spend their old age, the solitary and brotherless had the opportunity to join in the social life of men, and the orphans had the support for their growth. This was what King Wen had accomplished. We can, then, universalize love in conduct. When King Wu was about to do service to Mt. Tai it was recorded thus: "Blessed is Mt. Tai. Duke of Zhou by a long descent is about to perform his duty. As I have obtained the approval of Heaven, the magnanimous arise to save the people of Shang Xia as well as the barbarians (from the tyranny of Emperor Zhou). Though (Emperor Zhou) has many near relatives, they cannot compare with the magnanimous. If there is sin anywhere, I am solely responsible." This relates the deeds of King Wu. We can, then, universalize love in conduct. 1. 荊、楚、干、 : Originally read: "楚荊". Corrected by 孫詒讓《墨子閒詁》

《節葬下 - Simplicity in Funerals III》
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English translation: W. P. Mei ^[?]

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12 Jump to dictionary Show parallel passages Show photographic representation Show commentary Show additional information	節葬下:	今執厚葬久喪者言曰：「厚葬久喪，果非聖王之道，夫胡說中國之君子，為而不已，操而不擇哉？」子墨子曰：「此所謂便其習而義其俗者也。昔者越之東有輆沐之國者，其長子生，則解而食之。謂之『宜弟』；其大父死，負其大母而棄之，曰鬼妻不可與居處。此上以為政，下以為俗，為而不已，操而不擇，則此豈實仁義之道哉？此所謂便其習而義其俗者也。楚之南有炎人國者，其親戚死朽其肉而棄之，然後埋其骨，乃成為孝子。秦之西有儀渠之國者，其親戚死，聚柴薪而焚之，燻上，謂之登遐，然後成為孝子。此上以為政，下以為俗，為而不已，操而不擇，則此豈實仁義之道哉？此所謂便其習而義其俗者也。若以此若三國者觀之，則亦猶薄矣。若以¹中國之君子觀之，則亦猶厚矣。如彼則大厚，如此則大薄，然則葬埋之有節矣。故衣食者，人之生利也，然且猶尚有節；葬埋者，人之死利也，夫何獨無節於此乎。子墨子制為葬埋之法曰：「棺三寸，足以朽骨；衣三領，足以朽肉；掘地之深，下無菹漏，氣無發洩於上，壟足以期其所，則止矣。哭往哭來，反從事乎衣食之財，佴乎祭祀，以致孝於親。故曰子墨子之法，不失死生之利者，此也。
	Simplicity in Funerals III:...:	Those who uphold elaborate funeral and extended mourning are saying: "If the elaborate funerals and extended mourning were not the way of the sage-kings, why then do the gentlemen of the Middle Kingdom practise them continually and follow them without discrimination?" Mozi said: This is because habit affords convenience and custom carries approval. Anciently, east of the state of Yue there was the tribe of Kaishu. Among them the first-born son was dismembered and devoured after birth and this was said to be propitious for his younger brothers. When the father died the mother was carried away and abandoned, and the reason was that one should not live with the wife of a ghost. By the officials this was regarded as a government regulation and by the people it was accepted as a commonplace. They practised it continually and followed it without discrimination. Was it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. South of Chu there was a cannibal tribe. Upon the death of the parents the flesh was scraped off and thrown away, while the bones were buried. And by following this custom one became a filial son. West of the state of Qin there was the tribe of Yiqu. Upon their death the parents were burned on a bonfire and amidst the smoke, and this was said to be ascension to the golden clouds. In this way one became a filial son. The officials embodied it in the government regulations and the people regarded it as a commonplace. They practised it continually and followed it without discrimination. Is it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. Now, the practice of these three tribes is too heartless and that of the gentlemen of the Middle Kingdom is too elaborate. This being too elaborate and that being too heartless, then there should be rules for funerals and burials. Even regarding clothing and food, which are the necessities of life, there are rules. How then can there be none regarding funerals and burials, which are the necessities of death? Outlining the rules for funerals and burials, Mozi said: The coffin shall be three inches thick, just sufficient to hold the rotting bones. Of shrouds there shall be three pieces just to be enough to hold the rotting flesh. The pit shall be dug not so deep as to strike water, and not so shallow as to allow the odour to ascend. The mound shall be just high enough to be identified (by the mourners). There may be weeping on the way to and from the burial. But upon returning they shall engage in earning the means of livelihood. Sacrifices shall not be neglected in order to express one's filial piety to parents. Thus the rules of Mozi neglect the necessities of neither the dead nor the living. 1. 以 : Inserted. 孫詒讓《墨子閒詁》

《非命上 - Anti-Fatalism I》
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English translation: W. P. Mei ^[?]

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6 Jump to dictionary Show parallel passages Show photographic representation Show commentary Show additional information	非命上:	然則何以知命之為暴人之道？昔上世之窮民，貪於飲食，惰於從事，是以衣食¹之財不足，而飢寒凍餒之憂至，不知曰『我罷不肖，從事不疾』，必曰『我命固且貧』。昔上世暴王不忍其耳目之淫，心涂之辟，不順其親戚，遂以亡失國家，傾覆社稷，不知曰『我罷不肖，為政不善』，必曰『吾命固失之。』於仲虺之告曰：『我聞于夏人，矯天命布命于下，帝伐之惡，龔喪厥師。』此言湯之所以非桀之執有命也。於太誓曰：『紂夷處，不用事上帝鬼神，禍厥先神禔不祀，乃曰吾民有命，無廖排漏，天亦縱棄之而弗葆。』此言武王所以非紂執有命也。今用執有命者之言，則上不聽治，下不從事。上不聽治，則刑政亂；下不從事，則財用不足，上無以供粢盛酒醴，祭祀上帝鬼神，下無以²降綏天下賢可之士，外無以應待諸侯之賓客，內無以食飢衣寒，將養老弱。故命上不利於天，中不利於鬼，下不利於人，而強執此者，此特凶言之所自生，而暴人之道也。」
	Anti-Fatalism I:	Now how do we know fatalism is the way of the wicked? In ancient times, the miserable people indulged in drinking and eating and were lazy in their work. Thereupon their food and clothing became insufficient, and the danger of hunger and cold was approaching. They did not acknowledge: "I was stupid and insolent and was not diligent at work." But they would say: "It is but my lot to be poor." The ancient wicked kings did not control the sensuality of their ears and eyes and the passions of their mind. They did not follow their ancestors and so they lost their country and ruined their state. They did not know that they should confess: "I am stupid and insolent and was not diligent in attending to government." But they would say: "It is but my fate to lose it." 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 forces." This tells how Tang showed Jie's belief in fate to be wrong. "The Great Declaration" says: "Zhou became insolent and would not worship God and pushed away the ancestors and spirits without offering them sacrifices. And he said: 'Fortune is with my people,' and neglected and betrayed his duty. Heaven thereupon deserted him and withdrew its protection." This tells how King Wu showed Zhou's belief in fate to be wrong. If the doctrine of the fatalist were put to practice, the superiors would not attend to government and the subordinates would not attend to work. If the superior does not attend to government, jurisdiction and administration will be in chaos. If the subordinates do not attend to work, wealth will not be sufficient. Then, there will not be wherewith to provide for the cakes and wine to worship and do sacrifice to God, ghosts and spirits above, and there will not be wherewith to tranquillize the virtuous of the world below; there will not be wherewith to entertain the noble guests from without, and there will not be wherewith to feed the hungry, clothe the cold, and care for the aged and weak within. Therefore fatalism is not helpful to Heaven above, nor to the spirits in the middle sphere, nor to man below. The eccentric belief in this doctrine is responsible for pernicious ideas and is the way of the wicked. 1. 食 : Inserted. 孫詒讓《墨子閒詁》 2. 下無以 : Inserted. 孫詒讓《墨子閒詁》

《大取 - Major Illustrations》
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[Warring States (475 BC - 221 BC)]

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大取:

故浸淫之辭，其類在於鼓栗。聖人也，為天下也，其類在於追迷。或壽或卒，其利天下也指若，其類在譽石，一日而百萬生，愛不加厚，其類在惡害。愛二世有厚薄，而愛二世相若。其類在蛇文。愛之相若，擇而殺其一人，其類在阬下之鼠。小仁與大仁，行厚相若，其類在申。凡興利除害也，其類在漏雍。厚親，不稱行而類行，其類在江上井。「不為己」之可學也，其類在獵走。愛人非為譽也，其類在逆旅。愛人之親，若愛其親，其類在官茍。兼愛相若，一愛相若。一愛相若，其類在死也。