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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 |
《卷八 - Book 8》 | Library Resources |
《非樂上 - Condemnation of Music I》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 非樂上: |
昔者齊康公興樂萬，萬人不可衣短褐，不可食糠糟，曰食飲不美，面目顏色不足視也；衣服不美，身體從容醜羸，不足觀也。是以食必粱肉，衣必文繡，此掌不從事乎衣食之財，而掌食乎人者也。」是故子墨子曰：「今王公大人惟毋為 樂1，虧奪民衣食之財，以拊樂如此多也。」是故子墨子曰：「為樂，非也。」 |
| Condemnation of Music I:...: |
Formerly, Lord Kang of Qi (404-379 B.C.) loved music and dancing. The dancers were not to wear garments of coarse cloth or to eat husks and bran. For if food and drink are not dainty the appearance and complexion will not be enjoyable. And if clothing is not elegant the body and the movement will not be delightful. Therefore their food must consist of grain and meat and their clothing must be made of silk and embroidery. They did not produce material of clothing and food at all, but lived on others all the time. Hence Mozi said: Now the lords take to music and deprive the people of so many of their opportunities to produce food and clothing! Therefore Mozi proclaimed: To have music is wrong. 1. 樂 : Inserted. 孫詒讓《墨子閒詁》 |
《卷九 - Book 9》 | Library Resources |
《非命上 - Anti-Fatalism I》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 非命上: |
然而今天下之士君子，或以命為有。蓋嘗尚觀於先王之書，先王之書，所 以1出國家，布施百姓 者2，憲也。先王之憲，亦嘗有曰『福不可請，而禍不可諱，敬無益，暴無傷』者乎？所以聽獄制罪者，刑也。先王之刑亦嘗有曰『福不可請，禍不可諱，敬無益，暴無傷』者乎？所以整設師旅，進退師徒者，誓也。先王之誓亦嘗有曰：『福不可請，禍不可諱，敬無益，暴無傷』者乎？」是故子墨子言曰：「吾當未鹽數，天下之良書不可盡計數，大方論數，而五者是也。今雖毋求執有命者之言，不必得，不亦可錯乎？今用執有命者之言，是覆天下之義，覆天下之義者，是立命者也，百姓之誶也。說百姓之誶者，是滅天下之人也」。然則所為欲義在上者，何也？曰：「義人在上，天下必治，上帝山川鬼神，必有幹主，萬民被其大利。」何以知之？子墨子曰：「古者湯封於亳，絕長繼短，方地百里，與其百姓兼相愛，交相利，移則分。率其百姓，以上尊天事鬼，是以天鬼富之，諸侯與之，百姓親之，賢士歸之，未歿其世，而王天下，政諸侯。昔者文王封於岐周，「絕長繼短，方地百里，與其百姓兼相愛、交相利，則，是以近者安其政，遠者歸其德。聞文王者，皆起而趨之。罷不肖股肱不利者，處而願之曰：『柰何乎使文王之地及我，吾則吾利，豈不亦猶文王之民也哉。』是以天鬼富之，諸侯與之，百姓親之，賢士歸之，未歿其世，而王天下，政諸侯。鄉者言曰：義人在上，天下必治，上帝山川鬼神，必有幹主，萬民被其大利。吾用此知之。 |
| Anti-Fatalism I: |
But the gentlemen of the world still assume that there is fate. Now let us look at some of the writings of the early kings. The writings of the early kings that were issued to the whole country and distributed among the people were the laws. Did any of the laws of the early kings ever say: "Blessing cannot be invoked and disaster cannot be avoided; reverence will not do any good and cruelty will not do any harm"? The standards according to which lawsuits were tried and punishments were meted out were the codes of punishment. Did any of the codes of punishment of the early kings say: "Blessing cannot be invoked and disaster cannot be avoided; reverence will not do any good and cruelty will not do any harm"? The inspiration by which the armies were organized and the soldiers were commanded to advance or to retreat came from the declarations. Did any of the declarations of the early kings say: "Blessing cannot be invoked and disaster cannot be avoided; reverence will do no good and cruelty will do no harm"? Mozi said: I have not enumerated the good books of the empire completely. As they cannot be exhaustively enumerated, I limit myself to the most prominent ones, namely, the three above mentioned. And try as we may, we cannot find any belief in the doctrine of fatalism. Should it not then be abandoned? To adopt the fatalists' doctrine is to overthrow righteousness in the world. To overthrow righteousness in the world will establish fate, which is a temptation to the people. And to offer people temptation is to destroy the people. Now, why is it that we desire righteousness to be with the superiors? Because when the righteous are in authority, the world will have order, God, hills and rivers, and the spirits will have their chief sacrificer, and the people will be visited by the great blessings therefrom. How do we know? Mozi said: In ancient times, Tang was given a fief at Bo. Taking allowance for the irregular boundary lines, his land amounted to about a hundred li square. He worked with the people for mutual love and reciprocal benefit, and shared with them what was in abundance. And he led his people to reverence Heaven and worship the spirits. Thereupon, Heaven and the spirits enriched him, the feudal lords befriended him, the people loved him, and the virtuous came to him. Within a single generation he ruled over the empire and headed the feudal lords. Again in ancient times, King Wen was assigned to the state of Qi Zhou. Making allowance for the irregular boundary lines, his land amounted to about a hundred li square. He worked with his people for mutual love and reciprocal benefit. So those near him enjoyed his government and those distant submitted themselves to his virtues. All who heard of King Wen rose up and rushed over to him. The stupid and insolent and those weak in limbs remained where they were and complained: "Why not let the land of King Wen extend to this place. Wouldn't I then also be a subject of King Wen?" Thereupon Heaven and the spirits enriched him, the feudal lords befriended him, the people loved him and the virtuous came to him. Within a single generation he ruled over the whole empire and headed the feudal lords. As we have said: When the righteous are in authority the world will have order, God, hills and rivers, and the spirits will have their chief sacrificer, and the people will be visited by the great benefits therefrom. And this is how we know it to be so. 1. 以 : Inserted. 孫詒讓《墨子閒詁》 |
《卷十 - Book 10》 | [Warring States (475 BC - 221 BC)] English translation: A.C. Graham [?] | Library Resources Related resources |
《經上 - Canon I》 | Library Resources Related resources |
| 94 | 經上: | 諾，不一、利用。 |
| 經說上: |
諾：超、誠1、負2、正3也。相從、相去、先知、是、可，五色。長短、前後、輕重援 正五諾，皆人於知有說；過五諾，若員，無直無說；用五諾，若自然矣。4。 | |
| Canon I: | An assent and a denial are one in the benefit and the use. | |
| Exposition of Canon I:...: |
When we 'jump the wall', the circular stays fixed. By the things which follow from each other or exclude each other, we may know 'a priori' what it is. For the five colours, long and short, before and after, light and heavy, adduce the one to which you are committed. The matching and the assent enter the consciousness together. When something is explained, and you assent to more than that they match, for example to a circle being nowhere straight, or nothing is explained and you assent on the basis of the matching, it is as though it were so of itself. 1. 誠 : Originally read: "城". |
《經下 - Canon II》 | Library Resources Related resources |
| 122 | 經下: | 景之小大，說在地正1遠近。 |
| 經說下: |
景：木柂，景短大。木正，景長小。火2小於木，則景大於木。非獨小也，遠近。 1. 正 : Originally read: "缶". | |
| 126 | 經下: | 負1而不撓，說在勝。 |
| 經說下: |
負：衡木加2重焉而不撓，極勝重也。右校交繩，無加焉而撓，極不勝重也。衡加重於其一旁必捶，權重相若也。相衡則本短標長，兩加焉重相若，則標必下，標得權也。 1. 負 : Originally read: "貞". Corrected by 孫詒讓《墨子閒詁》 | |
| 127 | 經下: | 契與枝板，說在薄。 |
| 經說下: | 挈：有力也，引無力也。不正所挈之止於施也，繩制挈之也，若以錐刺之。挈，長重者下，短輕者上，上者愈得，下下者愈亡。繩直權重相若，則正矣。收，上者愈喪，下者愈得，上者權中盡，則遂。 | |
| 179 | 經下: | 誹之可否，不以眾寡。說在可非。 |
| 經說下: | 論誹誹之可不可以理，之可誹，雖多誹，其誹是也。其理不可誹，雖少誹，非也。今也謂多誹者不可，是猶以長論短。 | |
| 181 | 經下: | 物甚不甚，說在若是。 |
| 經說下: | 物：甚長、甚短，莫長於是，莫短於是。是之是也，非是也者，莫甚於是。 |
《卷十一 - Book 11》 | Library Resources Related resources |
《大取 - Major Illustrations》 | [Warring States (475 BC - 221 BC)] | Library Resources Related resources |
| 24 | 大取: | 長人之異，短人之同，其貌同者也，故同。指之人也與首之人也異，人之體非一貌者也，故異。將劍與挺劍異。劍，以形貌命者也，其形不一，故異。楊木之木與桃木之木也同。諸非以舉量數命者，敗之盡是也，故一人指，非一人也；是一人之指，乃是一人也。方之一面，非方也；方木之面，方木也。 |
《卷十三 - Book 13》 | Library Resources |
《魯問 - Lu's Question》 | English translation: W. P. Mei [?] | Library Resources |
| 15 | 魯問: | 子墨子出曹公子而於宋三年而反，睹子墨子曰：「始吾游於子之門，短褐之衣，藜藿之羹，朝得之，則夕弗得，祭祀鬼神。今而以夫子之教，家厚於始也。有家厚，謹祭祀鬼神。然而人徒多死，六畜不蕃，身湛於病，吾未知夫子之道之可用也。」子墨子曰：「不然！夫鬼神之所欲於人者多，欲人之處高爵祿則以讓賢也，多財則以分貧也。夫鬼神豈唯攫黍拑肺之為欲哉？今子處高爵祿而不以讓賢，一不祥也；多財而不以分貧，二不祥也。今子事鬼神唯祭而已矣，而曰：『病何自至哉？』是猶百門而閉一門焉，曰『盜何從入？』若是而求福於有怪之鬼，豈可哉？」 |
| Lu's Question: | Mozi had recommended Cao Gongzi to Sung. He returned in three years and saw Mozi, saying: "When I first came to your school I had to wear short jackets and eat vegetable soup. Even this I could not have in the evening if I had had it in the morning. And I had nothing to offer and sacrifice to the ghosts and spirits. Now, on your account my family has become better off. And I could respectfully offer sacrifice and worship ghosts and spirits at home. Yet several members of my household died off, the six animals do not breed, and I have myself been troubled with ailments. I doubt if your way is after all to be adopted." Mozi said: This is not fair. For what the ghosts and spirits desire of man is that when in high rank and receiving much emolument, he give up his position in favour of the virtuous; that when possessing much wealth he share it with the poor. How can the ghosts and spirits merely desire to snatch food and drink? Now, when in high rank and receiving much emolument you did not give up your position in favour of the virtuous. This is your first step to bad fortune. Possessing much wealth you did not share it with the poor. This is your second step towards misfortune. Now you serve the ghosts and spirits by merely offering them sacrifice; and you wonder whence come all the ailments. This is like shutting one out of a hundred gates and wondering whence the thieves entered. How can you invoke ghosts and spirits for blessing like this? |
| Total 18 paragraphs. Page 1 of 2. Jump to page 1 2 |
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