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《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 |
《卷一 - Book 1》 | English translation: W. P. Mei [?] | Library Resources |
《修身 - Self-cultivation》 | English translation: W. P. Mei [?] | Library Resources |
| 3 | 修身: | 故君子力事日彊，願欲日逾，設壯日盛。君子之道也，貧則見廉，富則見義，生則見愛，死則見哀。四行者不可虛假，反之身者也。藏於心者，無以竭愛。動於身者，無以竭恭。出於口者，無以竭馴。暢之四支，接之肌膚，華髮隳顛1，而猶弗舍者，其唯聖人乎！ |
| Self-cultivation: |
Therefore the superior men are daily more energetic in performing their duty, but weaker in their desires, and more stately in their appearance. The way of the superior man makes the individual incorruptible in poverty and righteous when wealthy; it makes him love the living and mourn the dead. These four qualities of conduct cannot be hypocritically embodied in one's personality. There is nothing in his mind that goes beyond love; there is nothing in his behaviour that goes beyond respectfulness, and there is nothing from his mouth that goes beyond gentility. When one pursues such a way until it pervades his four limbs and permeates his flesh and skin, and until he becomes white-haired and bald-headed without ceasing, one is truly a sage. 1. 顛 : Originally read: "巔". Corrected by 孫詒讓《墨子閒詁》 | |
| 4 | 修身: | 志不彊者智不達，言不信者行不果。據財不能以分人者，不足與友。守道不篤，偏物不博，辯是非不察者，不足與游。本不固者末必幾，雄而不脩者，其後必惰，原濁者流不清，行不信者名必秏1。名不徒生而譽不自長，功成名遂，名譽不可虛假，反之身者也。務言而緩行，雖辯必不聽。多力而伐功，雖勞必不圖。慧者心辯而不繁說，多力而不伐功，此以名譽揚天下。言無務為多而務為智，無務為文而務為察。故彼智無察，在身而情，反其路者也。善無主於心者不留，行莫辯於身者不立。名不可簡而成也，譽不可巧而立也，君子以身戴行者也。思利尋焉，忘名忽焉，可以為士於天下者，未嘗有也。 |
| Self-cultivation: |
His wisdom will not be far-reaching whose purpose is not firm. His action will not be effective whose promises are not kept. He who will not share his possessions with others is not worthy to be a friend. And he who does not stand firm on principles and has neither wide knowledge nor penetrating judgment, is not worthy to be a companion. Just as a weak trunk will have but small branches, so, mere bravery without cultivation will result in dissipation. And just as a dirty source will issue in an impure stream, so unfaithful conduct will unfavourably affect one's fame. For, fame does not spring up out of nothing, nor does praise grow by itself. Fame follows upon success and is not obtainable by hypocrisy. He will not be listened to who talks much but is slow in action, even though he is discerning. He will not accomplish anything, who is capable but likes to boast of his feats, even though he drudges. The wise discerns all in his mind but speaks simply, and he is capable but does not boast of his deeds. And, so his name is exalted the world over. In speech, not quantity but ingenuity, not eloquence but insight, should be cultivated. If one is not wise and without insight, breeding only dissipation in one's personality, this is just the contrary of what should be cultivated. Any virtue that does not spring from the heart will not remain and any (result of) action that is not aimed at by one's self will not stay. There is no short cut to fame and there is no trick to praise. The superior man regards his body but as the vehicle for his character. None who places much importance on personal gains but lightly sacrifices his fame has ever become a gentleman in the world. 1. 秏 : Originally read: "耗". Corrected by 孫詒讓《墨子閒詁》 |
《所染 - On Dyeing》 | English translation: W. P. Mei [?] | Books referencing 《所染》 Library Resources |
| 5 | 所染: | 范吉射染於長柳朔、王胜，中行寅染於籍秦、高彊，吳夫差染於王孫雒、太宰嚭，知伯搖染於智國、張武，中山尚染於魏義、偃長，宋康染於唐鞅、佃1不禮。此六君者所染不當，故國家殘亡，身為刑戮，宗廟破滅，絕無後類，君臣離散，民人流亡。舉天下之貪暴苛擾者，必稱此六君也。 |
| On Dyeing: |
Fan Ji She came under the influence of Zhang Liu Shuo and Wang Sheng; Zhang Xing Yin, under that of Ji Qin and Gao Jiang; Fu Chai, under that of Wang Sun Luo and Minister Pi; Zhi Bo Yao, under that of Zhi Guo and Zhang Wu; Shang of Zhongshan, under that of Wei Yi and Yan Chang; and Lord Kang of Song, under that of Tang Yang and Tian Bu Li. Now, these six princes had been under bad influences. Therefore their states were ruined and they were executed, their ancestral temples were destroyed and descendants annihilated. The rulers and the subjects were dispersed and the people were left homeless. The whole world points to these six princes as the most greedy and disturbing people. 1. 佃 : Originally read: "伷". Corrected by 孫詒讓《墨子閒詁》 |
《七患 - The seven causes of anxiety》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 七患: |
子墨子曰：國有七患。七患者何？城郭溝池不可守而治宮室，一患也。邊國至境四鄰莫救，二患也。先盡民力無用之功，賞賜無能之人，民力盡於無用，財寶虛於待1客，三患也。仕者持2祿，游者愛佼3，君脩法討臣，臣懾而不敢拂，四患也。君自以為聖智而不問事，自以為安彊而無守備，四鄰謀之不知戒，五患也。所信4 者5不忠，所忠 者6不信，六患也。畜種菽粟不足以食之，大臣不足 以7事之，賞賜不能喜，誅罰不能威，七患也。以七患居國，必無社8稷；以七患守城，敵至國傾。七患之所當，國必有殃。 |
| The seven causes of...: |
Mozi said: There are seven causes of worry to a state. What are these seven causes of worry? When the outer and the inner city walls are not defensible, this is the first worry; When an enemy state is approaching and yet one's neighbours do not come to the rescue, this is the second worry; When the resources of the people have all been spent on useless enterprises and gifts all squandered upon incapable men, when people's resources are exhausted without producing any profit and the treasury is emptied by entertaining idle company, this is the third worry; When the officials value only their salaries, and the sophists only friendship, and when the subordinates dare not remonstrate against the laws the ruler has made for persecution, this is the fourth worry; When the lord is over-confident of his own wisdom and holds no consultation, when he feels he is secure and makes no preparations against attack; and when he does not know that he must be watchful while neighbours are planning against him, this is the fifth worry; When those trusted are not loyal and the loyal are not trusted, this is the sixth worry; And when the crops are not sufficient for food and the ministers can not be charged with responsibilities, and when awards fail to make people happy and punishment to make them afraid, this is the seventh worry. With these seven causes present in the maintenance of the state, the state will perish, and, in the defence of a city, the city will be reduced to ruin by the approaching enemy. Wherever these seven causes are found, the country will face calamity. 1. 待 : Originally read: "持". Corrected by 清畢沅《墨子注》 |
《辭過 - Indulgence in Excess》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 辭過: |
古之民未知為飲食時，素食而分處，故聖人作誨男耕稼樹藝，以為民食。其為食也，足以增氣充虛，彊體適腹而巳矣。故其用財節，其自養儉，民富國治。今則不然，厚作斂於百姓，以為美食芻豢，蒸炙魚鱉，大國累百器，小國累十器，前方丈，目不能遍視，手不能遍操，口不能遍味，冬則凍冰，夏則餲1饐，人君為飲食如此，故左右象之。是以富貴者奢侈，孤寡者凍餒， 雖2欲無亂，不可得也。君實欲天下治而惡其亂，當為食飲，不可不節。 |
| Indulgence in Excess:...: |
Before the art of cooking was known, primitive people ate only vegetables and lived in separation. Thereupon the sage taught the men to attend to farming and to plant trees to supply the people with food. And the sole purpose of securing food is to increase energy, satisfy hunger, strengthen the body and appease the stomach. He was frugal in spending wealth and simple in habits of living, and so the people became rich and the country orderly. With the present rulers all is different. They would heavily tax the people in order to enjoy elaborately the different meats and fish and turtle cooked in various wavs. (The lord of) a large state is served with a hundred courses and (that of) a small state, with tens of courses, which will cover a table space of ten square feet. The eyes cannot see all the dishes, the hands cannot handle them all, and the mouth cannot taste them all. In winter they will freeze, and in summer they sour. As the ruler serves himself thus, naturally his assistants imitate him. And so the rich and high in rank are wasteful and extravagant, while the solitary and miserable are hungry and cold. It is impossible to keep such a state out of disorder. If the rulers sincerely desire the empire to have order and hate to see it in disorder, they must not indulge in excessive eating and drinking. 1. 餲 : Originally read: "飾". Corrected by 吳毓江《墨子校注》 |
《卷二 - Book 2》 | Library Resources |
《尚賢中 - Exaltation of the Virtuous II》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 尚賢中: | 賢者之治國者也，蚤朝晏退，聽獄治政，是以國家治而刑法正。賢者之長官也，夜寢夙興，收斂關市、山林、澤梁之利，以實官府，是以官府實而財不散。賢者之治邑也，蚤出莫入，耕稼、樹藝、聚菽粟，是以菽粟多而民足乎食。故國家治則刑法正，官府實則萬民富。上有以絜為酒醴栥盛，以祭祀天鬼；外有以為皮幣，與四鄰諸侯交接，內有以食飢息勞，將養其萬民。外有以懷天下之賢人。是故上者天鬼富之，外者諸侯與之，內者萬民親之，賢人歸之，以此謀事則得，舉事則成，入守則固，出誅則彊。故唯昔三代聖王堯、舜、禹、湯、文、武，之所以王天下正諸侯者，此亦其法已。 |
| Exaltation of the Virtuous...: | When the virtuous rules the country, he starts the day early and retires late, hearing lawsuits and attending to the government. As a result, the country is well governed and laws are justly administered. When the virtuous administers the court he retires late and wakes up early, collecting taxes from passes, markets, and on products from mountains, woods, waters, and land to fill the court. As a result, the court is filled and wealth is not wasted. When the virtuous manages the districts, he goes out before sunrise and comes back after sunset, plowing and sowing, planting and cultivating, and gathering harvests of grains. As a result, grains are in plenty and people are sufficiently supplied with food. Therefore when the country is well governed the laws are well administered, and when the court is filled the people are wealthy. For the higher sphere, the rulers had wherewith to make wine and cakes to do sacrifice and libation to Heaven and the spirits. For the countries outside, they had wherewith to provide the furs and money to befriend neighbouring feudal lords. For the people within, they had wherewith to feed the hungry and give rest to the tired. Above all these, they had means to cherish the virtuous. Therefore from above, Heaven and the spirits enrich them from without, the feudal lords submit themselves to them from within, the people show them affection, and the virtuous become loyal to them. Hence they could have satisfaction in planning and success in execution. In defence they are strong and in attack victorious. Now the way that enabled the sage-kings of the Three Dynasties, namely Yao, Shun, Yu, Tang, Wen and Wu, to rule the empire and head the feudal lords was no other than this (principle of exaltation of the virtuous). | |
| 4 | 尚賢中: | 今王公大人亦欲效人以尚賢使能為政，高予之爵，而祿不從也。夫高爵而無祿，民不信也。曰：『此非中實愛我也，假藉而用我也。』夫假藉之民，將豈能親其上哉！故先王言曰：『貪於政者「不能分人以事，厚於貨者不能分人以祿。」事則不與，祲則不分，請問天下之賢人將何自至乎王公大人之側哉？若苟賢者不至乎王公大人之側，則此不肖者在左右也。不肖者在左右，則其所譽不當賢，而所罰不當暴，王公大人尊此以為政乎國家，則賞亦必不當賢，而罰亦必不當暴。若苟賞不當賢而罰不當暴，則是為賢者不勸而為暴者不沮矣。是以入則不慈孝父母，出則不長弟鄉里，居處無節，出入無度，男女無別。使治官府則盜竊，守城則倍畔，君有難則不死，出亡則不從，使斷獄則不中，分財則不均，與謀事不得，舉事不成，入守不固，出誅不彊。故雖昔者三代暴王桀紂幽厲之所以失措其國家，傾覆其社稷者，已此故也。何則？皆以明小物而不明大物也。 |
| Exaltation of the Virtuous...: | The present ruler, imitating the ancients, also want to employ the virtuous in government by exalting them. Ranks given them are very high, but the emoluments do not follow proportionally. Now, to be high in rank but receive small emoluments will not inspire people's confidence. The virtuous would say to themselves: "This is not real love for me, but only to make use of me as a means." Now, how can people be affectionate to their superiors' when they are only (treated as) means? Therefore an ancient king said: "He who is too ambitious in government will not share his tasks with others. He who over-treasures wealth will not offer big emoluments to others." When tasks are not assigned and emoluments are not given, it may be asked wherefrom would the virtuous come to the side of the rulers? And when the virtuous are not at the side of the rulers, the vicious will be on their right and left. When the vicious are on the right and left, then commendations will not fall on the virtuous and punishments will not be upon the wicked. If the rulers follow these in governing the states, in the same way rewards will not go to the virtuous and punishment not to the wicked. When rewards really do not go to the virtuous and punishment not to the wicked, then the virtuous will find no encouragement, neither the wicked any obstruction. At home the vicious are not filial to their parents, and, having left their home town, they would not recognize their elders. They move about without restraint and disregard the rules of propriety about sexes. When trusted with the administration of the court, they would steal; when trusted to defend a city, they would raise an insurrection. When the lord meets with death, they would not follow him and commit suicide; when the lord has to flee the country, they would not accompany him in banishment. In judging lawsuits they are not just, and in dividing property they are partial. In planning they are not helpful, in execution they are inefficient. Neither in defence are they strong, nor in attack are they victorious. Now, the reason that the wicked kings of the Three Dynasties, namely, Jie, Zhou, You, and Li, misruled the country and upset their states was no other than this (employment of the vicious). Why is this so? Because they understood petty affairs but were ignorant about things of importance. | |
| 8 | 尚賢中: |
今王公大人欲王天下，正諸侯，夫無德義將何以哉？其說將必挾震威彊。今王公大人將焉取挾震威彊哉？傾者民之死也。民生為甚欲，死為甚憎，所欲不得而所僧屢至，自古及今未嘗能有以此王天下、正諸侯者也。今大人欲王天下，正諸侯，將欲使意得乎天下，名成乎後世，故不察尚賢 為1政之本也。此聖人之厚行也。」 |
| Exaltation of the Virtuous...: |
Now, the rulers want to be lord over the empire and be head of the feudal lords. But how can it be done without virtue and righteousness? Their way must be by overpowering and overawing. But what makes them adopt this? It simply pursues the people to death. But life is what the people eagerly desire, and death what they greatly dread. What is desired is not obtained, but what is dreaded befalls them ever so often. From antiquity to the present, none has yet been able to be lord over the empire and head of the feudal lords by this way. Now the rulers desire to be lord of the world and head of the feudal lords and want to have their ideas prevail all over the world, and their names established in posterity. But why do they not learn that exaltation of the virtuous is the foundation of government? This was the actual conduct of the sages. 1. 為 : Inserted. 孫詒讓《墨子閒詁》 |
《卷三 - Book 3》 | Library Resources |
《尚同中 - Identification with the Superior II》 | English translation: W. P. Mei [?] | Library Resources |
| 7 | 尚同中: |
夫既尚同乎天子，而未上同乎天者，則天菑將猶未止也。故當若天降寒熱不節，雪霜雨露不時，五穀不孰，六畜不遂，疾菑戾疫、飄風苦雨，荐臻而至者，此天之降罰也，將以罰下人之不尚同乎天者也。故古者聖王，明天鬼之所欲，而避天鬼之所憎，以求興天下之利，除天下之害。是以率天下之萬民，齊戒沐浴，潔為酒醴粢盛，以祭祀天鬼。其事鬼神也，酒醴粢盛不敢不蠲潔，犧牲不敢不腯肥，珪璧幣帛不敢不中度量，春秋祭祀不敢失時幾，聽獄不敢不中，分財不敢不均，居處不敢怠慢。曰其為正長若此，是故 天鬼之福可得也。萬民之所便利而能彊從事焉，則萬民之親可得也。其為政若此，是以謀事，舉事成，入守固，1 上者天鬼有厚乎其為政長也，下者萬民有便利乎其為政長也。天鬼之所深厚而彊從事焉，則2出誅勝者，何故之以也？曰唯以尚同為政者也。故古者聖王之為政若此。」 |
| Identification with the Superior...: |
But to carry the process of identification with the superior up to the Son of Heaven and not further up to Heaven itself -- then the jungle from Heaven is yet unremoved. Thereupon Heaven would send down cold and heat without moderation, and snow, frost, rain, and dew untimely. As a result, the five grains could not ripen and the six animals could not mature; and there would be disease, epidemics, and pestilence. Now the repeated visitations of hurricanes and torrents are just punishments from Heaven - punishments to the people below for not identifying themselves with it. Therefore the sage-kings of old appreciated what Heaven and the spirits desire and avoided what they abominate, in order to increase benefits and to avoid calamities in the world. With purification and baths and clean wine and cakes they led the people to make sacrifice and libation to Heaven and the spirits. In such services to the spirits they dared not use wine and cakes that were unclean, sacrificial animals that were not fat, or jade and silk that did not satisfy the standard requirements. The proper time for the spring and autumn sacrifices they dared not miss. Judging lawsuits, they dared not be unjust. Distributing properties, they dared not be unfair. Even when at leisure they dared not be disrespectful. When the sage-kings made such (good) rulers, Heaven and the spirits commended their leadership from above, and the people cherished it from below. To work under the hearty approval of Heaven and the spirits is to obtain their blessings. To work under the appreciation of the people is to obtain their confidence. Administering the government like this, consequently they would succeed in planning, accomplish their ends in executing, be strong in defence and victorious in attack. And the reason for all this lies in their employing the principle of Identification with the Superior in government. And this is how the sage-kings of old administered their government. 1. 天鬼之福可得也。萬民之所便利而能彊從事焉，則萬民之親可得也。其為政若此，是以謀事，舉事成，入守固， : Moved here from entry 8. 孫詒讓《墨子閒詁》 | |
| 8 | 尚同中: |
今天下之人曰：「方今之時， 天鬼之福可得也。萬民之所便利而能彊從事焉，則萬民之親可得也。其為政若此，是以謀事，舉事成，入守固，1 上者天鬼有厚乎其為政長也，下者萬民有便利乎其為政長也。天鬼之所深厚而彊從事焉，則2天下之正長猶未廢乎天下也，而天下之所以亂者，何故之以也？」子墨子曰：「方今之時之以正長，則本與古者異矣，譬之若有苗之以五刑然。昔者聖王制為五刑，以治天下，逮至有苗之制五刑，以亂天下。則此豈刑不善哉？用刑則不善也。是以先王之書呂刑之道曰：『苗民否用練折則刑，唯作五殺之刑，曰法。』則此言善用刑者以治民，不善用刑者以為五殺，則此豈刑不善哉？用刑則不善。故遂以為五殺。是以先王之書術令之道曰：『唯口出好興戎。』則此言善用口者出好，不善用口者以為讒賊寇戎。則此豈口不善哉？用口則不善也，故遂以為讒賊寇戎。 |
| Identification with the Superior...: |
People might then ask: At the present time rulers are not absent from the empire, why then is there disorder in the empire? Mozi said: The political leaders of the present day are quite different from those of old. The case is parallel to that of the Five Punishments with the Prince of Miao. In ancient times, the sage-kings made the code of the Five Punishments and put the empire in order. But when the Prince of Miao established the Five Punishments they unsettled his empire. Can it be that the Punishments are at fault? Really the fault lies in their application. The "Penal Code of Lu" among the books of the ancient kings, says: "Among the people of Miao punishments were applied without employing instruction and admonition. They made a code of five tortures and called it law." This is to say, those who know how to apply punishments can govern the people with them. And those who do not know, make five tortures out of them. Can it be that the punishments are at fault? Only, when their application is not to the point do they become five tortures. And, also, "Shu Ling", among the books of the ancient kings, says: "The same mouth can produce friendship or produce war." This is to say that he who can use the mouth well will produce friendship, and he who cannot will stir up the enemies and the besieging barbarians. Can it be that the mouth is at fault? The fault really lies in its use which stirs up the enemies and the besieging barbarians. 1. 天鬼之福可得也。萬民之所便利而能彊從事焉，則萬民之親可得也。其為政若此，是以謀事，舉事成，入守固， : Moved to entry 7. 孫詒讓《墨子閒詁》 |
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