| | 法儀: |
然則奚以為治法而可？故曰莫若法天。天之行廣而無私，其施厚而不德，其明久而不衰，故聖王法之。既以天為法，動作有為，必度於天，天之所欲則為之，天所不欲則止。然而天何欲何惡者也？天必欲人之相愛相利，而不欲人之相惡相賊也。奚以知天之欲人之相愛相利，而不欲人之相惡相賊也？以其兼而愛之，兼而利之也。奚以知天兼而愛之，兼而利之也？以其兼而有之，兼而食之也。 |
| On the necessity of...: |
What then should be taken as the standard in government? Nothing better than following Heaven. Heaven is all-inclusive and impartial in its activities, abundant and unceasing in its blessings, and lasting and untiring in its guidance. And, so, when the sage-kings had accepted Heaven as their standard, they measured every action and enterprise by Heaven. What Heaven desired they would carry out, what Heaven abominated they refrained from. Now, what is it that Heaven desires, and what that it abominates? Certainly Heaven desires to have men benefit and love one another and abominates to have them hate and harm one another. How do we know that Heaven desires to have men love and benefit one another and abominates to have them hate and harm one another? Because it loves and benefits men universally. How do we know that it loves and benefits men universally? Because it claims all and accepts offerings from all. |
| | 法儀: |
今天下無大小國，皆天之邑也。人無幼長貴賤，皆天之臣也。此以莫不犓羊牛1、豢犬豬，絜為酒醴粢盛，以敬事天，此不為兼而有之，兼而食之邪？天苟兼而有食之，夫奚說以不欲人之相愛相利也？故曰：「愛人利人者，天必福之，惡人賊人者，天必禍之。」曰2：「殺不辜者，得不祥焉。夫奚說人為其相殺而天與禍乎？是以知3天欲人相愛相利，而不欲人相惡相賊也。」 |
| On the necessity of...: |
All states in the world, large or small, are cities of Heaven, and all people, young or old, honourable or humble, are its subjects; for they all graze oxen and sheep, feed dogs and pigs, and prepare clean wine and cakes to sacrifice to Heaven. Does this not mean that Heaven claims all and accepts offerings from all? Since Heaven does claim all and accepts offerings from all, what then can make us say that it does not desire men to love and benefit one another? Hence those who love and benefit others Heaven will bless. Those who hate and harm others Heaven will curse, for it is said that he who murders the innocent will be visited by misfortune. How else can we explain the fact that men, murdering each other, will be cursed by Heaven? Thus we are certain that Heaven desires to have men love and benefit one another and abominates to have them hate and harm one another. 1. 牛 : Inserted. 孫詒讓《墨子閒詁》
2. 曰 : Originally read: "日". Corrected by 吳毓江《墨子校注》
3. 知 : Inserted. 孫詒讓《墨子閒詁》
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| | 法儀: |
昔之聖王禹、湯、文、武，兼愛1天下之百姓，率以尊天事鬼，其利人多，故天福之，使立為天子，天下諸侯皆賓事之。暴王桀、紂、幽、厲，兼惡天下之百姓，率以詬天侮鬼。其賊2人多，故天禍之，使遂失其國家，身死為僇於天下。後世子孫毀之，至今不息。故為不善以得禍者，桀、紂、幽、厲是也。愛人利人以得福者，禹、湯、文、武是也。愛人利人以得福者有矣，惡人賊人以得禍者亦有矣！ |
| On the necessity of...: |
The ancient sage-kings, Yu, Tang, Wen, and Wu loved the people of the world universally, leading them to reverence Heaven and worship the spirits. Many were their benefits to the people. And, thereupon Heaven blessed them, establishing them emperors; and all the feudal lords of the empire showed them respect. (On the other hand) the wicked kings, Jie, Zhou, You, and Li, hated all the people in the world, seducing the people to curse Heaven and ridicule the spirits. Great were their injuries to the people. Thereupon Heaven brought them calamity, depriving them of their empire and their lives; and posterity condemned them to this day. Jie, Zhou, You, and Li, then, are those that committed evil and were visited by calamities. And Yu, Tang, Wen, and Wu are those that loved and benefited the people and obtained blessings. Thus we have those who obtained blessings because they loved and benefited the people as well as those who were visited by calamities because they hated and harmed the people. 1. 愛 : Inserted. 孫詒讓《墨子閒詁》
2. 其賊 : Originally read: "賊其". Corrected by 孫詒讓《墨子閒詁》
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| | 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. |
| | 尚賢中: |
今王公大人，有一衣裳不能制也，必藉良工；有一牛羊不能殺也，必藉良宰。故當若之二物者，王公大人未知以尚賢使能為政也。逮至其國家之亂，社稷之危，則不知使能以治之，親戚則使之，無故富貴、面目佼好則使之。夫無故富貴、面目佼好則使之，豈必智且有慧哉！若使之治國家，則此使不智慧者治國家也，國家之亂既可得而知已。且夫王公大人有所愛其色而使，其心不察其知而與其愛。是故不能治百人者，使處乎千人之官，不能治千人者，使處乎萬人之官。此其故何也？曰處若官者爵高而祿厚，故愛其色而使之焉。夫不能治千人者，使處乎萬人之官，則此官什倍也。夫治之法將日至者也，日以治之，日不什脩，知以治之，知不什益，而予官什倍，則此治一而棄其九矣。雖日夜相接以治若官，官猶若不治，此其故何也？則王公大人不明乎以尚賢使能為政也。故以尚賢使能為政而治者，夫若言之謂也，以下賢為政而亂者，若吾言之謂也。 |
| Exaltation of the Virtuous...: |
When the rulers cannot get a coat made they will employ able tailors. When they cannot have an ox or a sheep killed they will employ able butchers. In these two instances they do know they should exalt the virtuous and employ the capable for business. But when it comes to the disorder of the country and danger of the state, they do not know they should exalt the virtuous and employ the capable for government. Rather, they would employ their relatives, they would employ the rich without merit, and the good-looking. But as to the employment of the rich without merit and the good-looking -- will these necessarily prove themselves wise and intelligent? To let these rule the country is to let the unwise and unintelligent rule the country. And disorder can then be predicted. Moreover, the rulers employ their minds by the attractiveness of their appearance, and show them favour without finding out their knowledge. As a result, those who are not capable to rule a hundred men are assigned to posts over a thousand, and those who are not capable to rule a thousand are assigned to posts over ten thousand. What is the reason for this? Why, such positions are high in rank and rich in emoluments. Therefore the specially favoured are picked for them. But to make those incapable of ruling a thousand men rule ten thousand is to increase their duty tenfold. The business of the government comes daily. It is to be attended to every day, yet the day cannot be lengthened by tenfold. To govern, again, requires knowledge. When knowledge is not increased by ten times, while a tenfold task is assigned, it will evidently result in attending to one and neglecting nine. Though the task be attended to day and night, still it cannot be well executed. And the reason for this is because the rulers do not understand that they should exalt the virtuous and employ the capable in government. Thus exaltation of the virtuous and employment of the capable with the consequent success in government is presented above in the earlier paragraphs. And the depreciation of the virtuous with the resulting confusion in government is presented here in these paragraphs. |
| | 尚賢中: |
故古聖王以審以尚賢使能為政，而取法於天。雖天亦不辯貧富、貴賤、遠邇、親疏、賢者舉而尚之，不肖者抑而廢之。然則富貴為賢，以得其賞者誰也？曰若昔者三代聖王堯、舜、禹、湯、文、武者是也。所以得其賞何也？曰其為政乎天下也，兼而愛之，從而利之，又率天下之萬民以尚尊天、事鬼、愛利萬民，是故天鬼賞之，立為天子，以為民父母，萬民從而譽之曰『聖王』，至今不已。則此富貴為賢，以得其賞者也。然則富貴為暴，以得其罰者誰也？曰若昔者三代暴王桀、紂、幽、厲者是也。何以知其然也？曰其為政乎天下也，兼而憎之，從而賊之，又率天下之民以詬天侮鬼，賊傲萬民，是故天鬼罰之，使身死而為刑戮，子孫離散，室家喪滅，絕無後嗣，萬民從而非之曰「暴王」，至今不已。則此富貴為暴，而以得其罰者也。然則親而不善，以得其罰者誰也？曰若昔者伯鯀，帝之元子，廢帝之德庸，既乃刑之于羽之郊，乃熱照無有及也，帝亦不愛。則此親而不善以得其罰者也。然則天之所使能者誰也？曰若昔者禹、稷、皋陶是也。何以知其然也？先王之書呂刑道之曰：『皇帝清問下民，有辭有苗。曰群后之肆在下，明明不常，鰥寡不蓋，德威維威，德明維明。乃名三后，恤功於民，伯夷降典，哲民維刑。禹平水土，主名山川。稷隆播種，農殖嘉穀。三后成功，維假於民。』則此言三聖人者，謹其言，慎其行，精其思慮，索天下之隱事遺利，以上事天，則天鄉其德，下施之萬民，萬民被其利，終身無已。故先王之言曰：『此道也，大用之天下則不窕，小用之則不困，脩用之則萬民被其利，終身無已。』周頌道之曰：『聖人之德，若天之高，若地之普，其有昭於天下也。若地之固，若山之承，不坼不崩。若日之光，若月之明，與天地同常。』則此言聖人之德，章明博大，埴固，以脩久也。故聖人之德蓋總乎天地者也。 |
| Exaltation of the Virtuous...: |
And, the ancient sage-kings in exalting the virtuous and employing the capable in government were following the ways of Heaven. Even Heaven does not discriminate among the poor and the rich, the honourable and the humble, the distant and the near, and the related and the unrelated (to those in power). The virtuous were promoted and exalted; the vicious were kept back and banished. Now, who were those that, possessing wealth and position, still strove after virtues and were rewarded ? They were the sage-kings of the Three Dynasties, namely, Yao, Shun, Yu, Tang, Wen and Wu (12). How were they rewarded? When they governed the empire, they loved all the people universally and benefited them, and led them in doing honour to Heaven and service to the spirits. As they loved and benefited the people, Heaven and the spirits rewarded them, appointing them to be Sons of Heaven, and parents of the people. And, thereupon people praised them, calling them sage-kings even unto this day. These then were those that, possessing wealth and position, still strove after virtues and were rewarded. Now, who were those that, possessing wealth and position, yet practiced evil and were punished? They were the wicked kings of the Three Dynasties, namely, Jie, Zhou, You, and Li. How do we know they were those ? When they governed the empire they disliked all the people inclusively and oppressed them and led them to curse Heaven and the spirits. Oppressing and destroying the people, they were punished by Heaven and the spirits; their corpses were mangled and lacerated, their children and grandchildren were scattered and dispersed, their family hearths were extinguished and descendants exterminated. And, thereupon the people railed at them, calling them wicked kings even unto this day. These, then, are those that, possessing wealth and position, yet practised evil and were punished. Now, who were those that were related (to the ruler) but not virtuous and were visited by punishment? Count Gun was of direct royal descent but had degenerated in the royal virtues. So he was banished to the wilderness of Yu Yu where (in the prison) light could not reach him, neither did the emperor show any favour. Such was he who was related but not virtuous and was visited by punishment. Now, who were those that were employed by Heaven because of their capability? Yu, Ji, and Gao Tao were they. How do we know that? It is found in the " Penal Code of Lu," a book of an early king, thus: "The Emperor (Yao) inquired among his subjects, and complaints were made against the Miaos (barbarians)." Again, "As the feudal lords have been appointed without insight, even the widows and the widowers are not protected. Dignity is revered only when it is accompanied with magnanimity; enlightenment is respected only when it is accompanied with magnanimity. Thereupon three chiefs were commissioned to care for and consolate the people: (1) Bo Yi delivered the laws and statutes and taught therewith the people; (2) Yu reduced the Flood and recovered the land, and gave names to hills and rivers; (3) Ji descended (from his rank) and sowed seeds to encourage good farming. The benefits of the achievements of these three chiefs all fell upon the people." This is to say that the three sages were careful in speech, vigilant in conduct, penetrating in thought, studying and planning for every detail and benefit of the world--with this to do service to Heaven on high, Heaven will bless their virtue; to bestow it to the people below, the people will be visited by its benefits lasting beyond their lifetime. Thus said the ancient kings: "Now, this way, when followed broadly to govern the world, will not be found to be too slender; when followed narrowly, will not be too unwieldly; when followed with discretion, will benefit the people beyond their lifetime." Referring to it, the "Eulogy of Zhou" sings: "The virtue of the sage shining upon the world is lofty as Heaven, wide as earth, high as the mountain, unbreakable and infallible; luminating as the sun, brilliant as the moon, eternal with heaven and earth." This is to describe how enlightening and all-embracing, deep-rooted and, therefore, permanent is the virtue of the sage. Therefore the virtue of the sage is really inclusive of heaven and earth. |
