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《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 |
《尚賢上 - Exaltation of the Virtuous I》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 尚賢上: |
是故古者聖王之為政 也1，言曰：「不義不富，不義不貴，不義不親，不義不近。」是以國之富貴人聞之，皆退而謀曰：『始我所恃者，富貴也，今上舉義不辟貧賤，然則我不可不為義。』親者聞之，亦退而謀曰：『始我所恃者親也，今上舉義不辟 親2疏，然則我不可不為義。』近者聞之，亦退而謀曰：『始我所恃者近也，今上舉義不避遠，然則我不可不為義。』遠者聞之，亦退而謀曰：『我始以遠為無恃，今上舉義不辟遠，然則我不可不為義。』逮至遠鄙郊外之臣，門庭庶子，國中之眾、四鄙之萌人聞之，皆競為義。是其故何也？曰：上之所以使下者，一物也，下之所以事上者，一術也。譬之富者有高牆深宮，牆立既，謹上為鑿一門，有盜人入，闔其自入而求之，盜其無自出。是其故何也？則上得要也。 |
| Exaltation of the Virtuous...: |
When the ancient sage-kings administered the government they declared: "The unrighteous will not be enriched, the unrighteous will not be honoured, the unrighteous will not be favoured, the unrighteous will not be placed near." Upon hearing this, the rich and honoured of the country all began to deliberate, saying: "What I have been depending on was wealth and honour. Now the Lord promotes the righteous without discrimination against the poor and humble. Hence I may not do unrighteousness." Upon hearing this, the favoured also began to deliberate, saying: "What I have been depending on was favour. Now the Lord promotes the righteous without discrimination against those thus far neglected. Hence I may not do unrighteousness." Upon hearing this, those placed near began to deliberate, saying: "What I have been depending on was intimacy. Now the Lord promotes the righteous without discrimination against the distant. Hence I may not do unrighteousness." Upon hearing this, the distant also began to deliberate, saying : "I used to think, being distant I had nothing to depend on. Now the Lord promotes the righteous without discrimination against the distant. Hence I may not do unrighteousness." Vassals of distant districts as well as youths in the palace, and multitudes within the state boundaries as well as the rustics living on the four borders, upon hearing this, all competed in doing righteousness. Now what is the reason for all this? It is only with material goods that the superior can employ his subordinates, and it is only with statecraft that the subordinates can serve their lord. Take, for example, the rich man who built his walls high and left only one gate. When the burglar had entered, the man closed the gate and searched for him, and the burglar had no more exit. Why? Because the man had the vantage-point. 1. 也 : Inserted. |
《卷四 - Book 4》 | Library Resources |
《兼愛中 - Universal Love II》 | English translation: W. P. Mei [?] | Library Resources |
| 7 | 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》 |
《卷五 - Book 5》 | Library Resources |
《非攻中 - Condemnation of Offensive War II》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 非攻中: |
飾攻戰者之言曰：「彼不能收用彼眾，是故亡。我能收用我眾，以此攻戰於天下，誰敢不賓服哉？」子墨子言曰：「子雖能收用子之眾，子豈若古者吳闔閭哉？古者吳闔閭教七年，奉甲執兵，奔三百里而舍焉，次注林，出於冥隘之徑，戰於柏舉，中楚國而朝宋與及魯。至夫差之身，北而攻齊，舍於汶上，戰於艾陵，大敗齊人而葆之大山；東而攻越，濟三江五湖，而葆之會稽。九夷之國莫不賓服。於是退不能賞孤，施舍群萌，自恃其力，伐其功，譽其智，怠於教，遂築姑蘇之臺，七年不成。及若此，則吳有離罷之心。越王句踐視吳上下不相得，收其眾以復其讎，入北郭，徙大內，圍王宮而吳國以亡。昔者晉有六將軍，而智伯莫為強焉。計其土地之博，人徒之眾，欲以抗諸侯，以為英名。攻戰之速，故差論其爪牙之士，皆列 其1舟車之眾，以攻中行氏而有之。以其謀為既已足矣，又攻茲范氏而大敗之，并三家以為一家，而不止，又圍趙襄子於晉陽。及若此，則韓、魏亦相從而謀曰：『古者有語，脣亡則齒寒』。趙氏朝亡，我夕從之，趙氏夕；亡，我朝從之。《詩》曰『魚水不務，陸將何及乎！』」是以三主之君，一心戮力辟門除道，奉甲興士，韓、魏自外，趙氏自內，擊智伯大敗之。」是故子墨子言曰：「古者有語曰：『君子不鏡於水而鏡於人，鏡於水，見面之容，鏡於人，則知吉與凶。今以攻戰為利，則蓋嘗鑒之於智伯之事乎？此其為不吉而凶，既可得而知矣。』」 |
| Condemnation of Offensive War...: |
Those who endeavor to gloss over offensive wars would say: "These states perished because they could not gather and employ their multitudes. I can gather and employ my multitudes and wage war with them; who, then, dares to be unsubmissive?" Mozi said: You might be able to gather and employ your multitudes, but can you compare yourself with the ancient He Lu of Wu? He Lu of Wu (about 510 B.C.) in the ancient days drilled his soldiers seven years. With armour on and weapons in hand they could cover three hundred li (in a day) before encamping (for the night). Passing Zhulin, they emerged at the narrow Pass of Min. They engaged in battle (with the state of Chu) at Boju. Subduing Chu, (He Lu) gave audience to Song and Lu. By the time of Fu Chai he attacked Qi in the north, encamped on the Wen River, fought at Ai Ling and greatly defeated Qi and compelled surety from them at Mt.Tai. In the east he attacked Yue, crossing the Three Rivers and the Five Lakes, and compelled surety at Guiji. None of the nine tribes dared to show disrespect. Reaching home, however, he would not reward the orphaned or give to the numerous rustics. He depended on his own might, gloated over his success, praised his own cleverness, and neglected instructing and training his people. He built the Monument of Gusu which was not completed even in seven years. By this time (the people of Wu) felt tired and disheartened. Seeing the friction between the superior and the subordinates in Wu, Goujian of Yue gathered his multitudes to take revenge. He broke into its kuo on the north, moved away its royal boat, and surrounded its palace. And thus Wu perished. Some time ago Jin had six ministers and Zhibo (about 455 B.C.) was the most powerful. He considered the large area of his land and the great number of his people, and desired to attack the feudal lords in order to have a rapid spread of his courageous name through war and battle. So he ranked his brave warriors and arranged his boat and chariot forces. He attacked (the house of) Zhongxing and seized it. This showed to him that his plans were satisfactory. Then he attacked Fan and totally defeated him. Thus he absorbed three families into one. He did not stop even there. but surrounded Minister Xiang of Zhao at Jinyang. By this time Han and Wei came together and deliberated, saying: "An ancient proverb says: 'When the lips are removed the teeth will become cold.' The house of Zhao dying in the morning we would be following it in the evening; the house of Zhao dying in the evening we would be following it in the morning. A poet sings: 'If the fish would not act while yet in water, what can it do when it is already placed on land?'" Thereupon the three ministers worked with united strength and a single mind, opening passes and blazing trails, putting on armour and arousing the warriors. With Han and Wei from without and Zhao from within, they battled Zhibo and totally defeated him. Therefore Mozi said : An ancient proverb says: "The superior man would not go to water but to man for a mirror." In water as a mirror one sees only one's face; in man as a mirror one can predict good and bad luck." Have those who now regard offensive wars as beneficial made use of Zhibo's story? It is plainly discernible to be not auspicious but ominous. 1. 其 : Inserted. 孫詒讓《墨子閒詁》 |
《卷七 - Book 7》 | Library Resources |
《天志上 - Will of Heaven I》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 天志上: |
子墨子言曰：「今天下之士君子，知小而不知大。何以知之？以其處家者知之。若處家得罪於家長，猶有鄰家所避逃之。然且親戚兄弟所知識，共相儆戒，皆曰：『不可不戒矣！不可不慎矣！惡有處家而得罪於家長，而可為也！』非獨處家者為然，雖處國亦然。處國得罪於國君，猶有鄰國所避逃之，然且親戚兄弟所知識，共相儆戒皆曰：『不可不戒矣！不可不慎矣！誰亦有處國得罪於國君，而可為也』！此有所避逃之者也，相儆戒猶若此其厚，況無所避逃之者，相儆戒豈不愈厚，然後可哉？且語言有之曰：『焉而晏日焉而得罪，將惡避逃之？』曰無所避逃之。夫天不可為林谷幽門無人，明必見之。然而天下之 士1君子 之於2天也，忽然不知以相儆戒，此我所以知天下士君子知小而不知大也。 |
| Will of Heaven I: |
Mozi said: The gentlemen of the world all understand only trifles but not things of importance. How do we know? We know this from one's conduct in the family. If one should offend the patriarch of the family, there are still the homes of the neighbours in which to seek shelter. Yet parents, brothers, and friends all keep on reminding one to be obedient and careful. For, how can one offend the patriarch and stay in the family? Not only is this true about conduct in the family, but also in the state. If one should offend the lord of the state there are still the neighbouring states whither he may flee. Yet parents, brothers, and friends all keep on reminding one to be obedient and careful. For, how can one offend the lord of the state and stay in it? From these there are yet shelters to flee to, yet there are such constant counsels. Should there not be more counsels in a case from which there is nowhere to flee? As the saying goes: "Sinning in broad daylight, whither can one flee?" Really there is nowhere to flee. For, Heaven clearly discerns it even if it be in the woods, valleys, or solitary caves where there is no man. But, contrary to our expectation, regarding Heaven, the gentlemen of the world do not understand mutually to give counsel. This is how we know the gentlemen in the world understand only trifles and not things of importance. 1. 士 : 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 |
| 5 | 明鬼下: |
非惟若書之說為然 也1，昔者鄭穆公，當晝日中處乎廟，有神入門而左，鳥身，素服三絕，面狀正方。鄭穆公見之，乃恐懼奔， 神曰：『無懼！2帝享女明德，使予錫女壽十年有九，使若國家蕃昌，子孫茂，毋失。鄭穆公再拜稽首曰：『敢問神 名3？』曰：『予為句芒。』若以鄭穆公之所身見為儀，則鬼神之有，豈可疑哉？ |
| On Ghosts III: |
Not only does the record in this book prove it to be so. Formerly, Lord Mu of Qin (about 640 B.C.) was once in the temple at noon. A spirit entered and alighted. He had the face of a man but the body of a bird. His attire was plain and dark. His appearance was dignified. Seeing him Lord Mu became afraid and was rushing away. The spirit said: "Do not be afraid. God cherishes your intelligent virtue, authorizing me to prolong your age by nineteen years, and ordaining your state to be prosperous and your descendants to be many and not to lose Qin." Lord Mu saluted him repeatedly and bowed, saying: "May I ask the name of my god?" He answered: "I am Gou Mang." If we are to accept what Lord Mu of Qin had seen personally as reliable, then how can we doubt that spirits and ghosts exist? 1. 也 : Inserted. |
《卷九 - Book 9》 | Library Resources |
《非儒下 - Anti-Confucianism II》 | English translation: W. P. Mei [?] | Library Resources |
| 9 | 非儒下: |
孔丘之齊見景公，景公說，欲封之以尼谿，以告晏子。晏子曰：「不可夫儒浩居而自順者也，不可以教下；好樂而淫人，不可使親治；立命而怠事，不可使守職；宗喪循哀，不可使慈民；機服勉容，不可使導眾。孔丘盛容脩飾以蠱世，弦歌鼓舞以聚徒，繁登降之禮以示儀，務趨翔之節以觀眾，博學不可使議世，勞思不可 以補民1，絫壽不能盡其學，當年不能行其禮，積財不能贍其樂，繁飾邪術以營世君，盛為聲樂以淫遇民，其道不可以期世，其學不可以導眾。今君封之，以利齊俗，非所以導國先眾。」 公曰：2「善！」於是 厚其3禮，留其封，敬見而不問其道。孔丘乃恚，怒於景公與晏子，乃樹鴟夷子皮於田常之門，告南郭惠子以所欲為，歸於魯。有頃，閒齊將伐魯，告子貢曰：「賜乎！舉大事於今之時矣！」乃遣子貢之齊，因南郭惠子以見田常，勸之伐吳，以教高、國、鮑、晏，使毋得害田常之亂，勸越伐吳。三年之內，齊、吳破國之難，伏尸以言術數。孔丘之誅也。 |
| Anti-Confucianism II:...: |
Kong Qiu visited the state of Qi and saw Lord Jing. Lord Jing was pleased and was going to assign Ni Xi to him. He told Yanzi about it. Yanzi said: "Please do not. A scholar of his school would sit crouching and take things easy, therefore he cannot be made to teach the subordinates. He likes music and will corrupt the people, and therefore cannot be trusted to govern. He believes in fate and will neglect his duty, therefore be cannot be given an office. He lays emphasis on mourning, and makes much of grief, therefore he cannot be made to take care of the people. He will be formal in dress and affected in manners, therefore he cannot lead the multitudes. Kong Qiu dresses elaborately and puts on adornments to mislead the people, promotes music and dancing to attract the multitudes, performs elaborate ceremonies of going up and coming down the steps, and practises the etiquette of rushing and soaring to dazzle the multitudes. With all his extensive learning he cannot plan for the world; with all his laborious thought he cannot help the people. A whole lifetime cannot exhaust his learning; the grown man cannot observe his ceremonies; and even the wealthy cannot enjoy his music. He elaborates and adorns his improper ways to keep the lords busy; he profusely furnishes sounds and music to corrupt the people. His principles cannot instruct the world; his learning cannot lead the multitudes. Now you, my lord, commission him to change the customs of Qi. It really is not the way to lead a country and bring forward the multitudes." The Lord said: "This is well." Thereupon the Lord gave him valuable gifts but retained the commission, received him with respect but did not inquire into his teaching. Kong Qiu became angry, angry with Lord Jing and Yanzi. So, he placed Chi Yi Ze Pi in the following of Tian Chang, and communicated his plans to Hui-tzu of the South City. Then he returned to Lu. Before long, Qi desired to attack Lu. He remarked to Zi Gong: "Oh, Ci, now is the time to do the great deed." Thereupon he sent Zi Gong to Qi and, through the introduction of Huizi of the South City, saw Tian Chang. Zi Gong persuaded him to attack Wu (instead of Lu). He also told Gao Guo Bao Yan not to interfere with Tian Chang's insurrection. Then he went on and persuaded Yue to attack Wu. For three years, both Qi and Wu were threatened with ruin. The bodies of those killed amounted to hundreds of thousands. And this was the revenge of Kong Qiu. 1. 以補民 : Inserted. 孫詒讓《墨子閒詁》 | |
| 10 | 非儒下: | 孔丘為魯司寇，舍公家而奉季孫。季孫相魯君而走，季孫與邑人爭門關，決植。 |
| Anti-Confucianism II:...: | Kong Qiu was once the Chief Justice of Lu. But he abandoned the cause of the lord and entered the service of Jisun. Jisun was the Chancellor of Lu but deserted his trust and ran away. As he was trying to force the gate against the guards, Kong Qiu lifted the beam (for him). | |
| 12 | 非儒下: |
孔丘與其門弟子閒坐，曰：「夫舜見瞽叟孰然1，此時天下圾乎！周公旦非其人也邪？何為舍其家室而託寓也？」孔丘所行，心術所至也。其徒屬弟子皆效孔丘。子貢、季路輔孔悝 亂2乎衛，陽貨亂乎齊，佛肸以中牟叛，桼雕刑殘，莫大焉。夫為弟子後生，其師，必脩其言，法其行，力不足，知弗及而後已。今孔丘之行如此，儒士則可以疑矣。 |
| Anti-Confucianism II:...: |
Kong Qiu was lounging with his disciples. He remarked: "When Shun saw Gu Sou, he felt uneasy. The empire at the time must be in danger. Was not Dan, the Duke of Zhou, unmagnanimous? Why did he resign from his public office and retire to his private home? This shows Kong Qiu's conduct and the attitude of his mind. His followers and disciples all imitated him: Zi Gong and Ji Lu assisted Kong Li and committed high treason against the state of Wei. Yang Huo rebelled against Qi. Bi Xi was entrusted with Zhong Mou and became independent. Qi Diao had a ferocious appearance. Nothing can be more... than this! Of course the disciples and pupils, following a teacher, will advocate his doctrines and imitate his conduct. Only, they are not as powerful and not as clever. Now, since such was the conduct of Kong Qiu, the Confucian scholars are naturally to be objects of suspicion. 1. 孰然 : Originally read: "然就". Corrected by 孫詒讓《墨子閒詁》 |
《卷十 - Book 10》 | [Warring States (475 BC - 221 BC)] | Library Resources Related resources |
《經下 - Canon II》 | Library Resources Related resources |
| 154 | 經下: | 堯之義也，生於今而處於古。而異時。說在所義二。 |
| 經說下: | 堯：霍，或以名視人，或以實視人。舉友富商也，是以名視人也。指是臛也，是以實視人也。堯之義也，是聲也於今，所義之實處於古。若殆於城門與於臧也。 |
《卷十一 - Book 11》 | Library Resources Related resources |
《小取 - Minor Illustrations》 | [Warring States (475 BC - 221 BC)] | Library Resources Related resources |
| 6 | 小取: |
且夫讀書，非 書也；好讀書，1好書也。且鬥雞，非雞也；好鬥雞，好雞也。且入井，非入井也；止且入井，止入井也。且出門，非出門也；止且出門，止出門也。若若是，且夭，非夭也；壽夭也。有命，非命也；非執有命，非命也，無難矣。此與彼同 類2，世有彼而不自非也，墨者有此而罪非之，無也故焉，所謂內膠外閉與心毋空乎？內膠而不解也。此乃 不3是而然者也。 |
| Minor Illustrations: |
Reading books is not books; liking reading books is liking books. Fighting cocks is not cocks; liking fighting cocks is liking cocks. Being about to fall into a well is not falling into a well; stopping someone about to fall into a well is stopping someone from falling into a well. Being about to go out is not going out; stopping someone about to go out is stopping someone going out. If this is so, then: Being about to die young is not dying young; stopping someone about to die young is stopping someone from dying young. Taking there being fate is not fate; opposing those who take that there is fate is opposing fate. It is not difficult. This and that are the same, the world has that and do not oppose themselves. We Mohists have these and yet they blame and oppose us. There can be no other reason than that they are stopped up within and closed without; their heart-minds are all filled in! These are the the "not thus and so". 1. 書也；好讀書， : Inserted. |
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