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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). |
《卷八 - Book 8》 | Library Resources |
《非樂上 - Condemnation of Music I》 | English translation: W. P. Mei [?] | Library Resources |
| 6 | 非樂上: |
今人固與禽獸麋鹿、蜚鳥、貞蟲異者也，今之禽獸麋鹿、蜚鳥、貞蟲，因其羽毛以為衣裘，因其蹄蚤以為褲屨，因其水草以為飲食。故唯使雄不耕稼樹藝，雌亦不紡績織紝，衣食之財固已具矣。今人與此異者也，賴其力者生，不賴其力者不生。君子不強聽治，即刑政亂；賤人不強從事，即財用不足。今天下之士君子，以吾言不然，然即姑嘗數天下分事，而觀樂之害。王公大人蚤朝晏退，聽獄治政，此其分事也；士君子竭股肱之力，亶其思慮之智，內治官府，外收斂關市、山林、澤梁之利，以實倉廩府庫，此其分事也；農夫蚤出暮入，耕稼樹藝，多聚叔粟，此其分事也；婦人夙興夜寐，紡績織紝，多治麻絲葛緒綑布縿，此其分事也。今惟毋在乎王公大人說樂而聽之，即必不能蚤朝晏退，聽獄治政，是故國家亂而社稷危矣。今惟毋在乎士君子說樂而聽之，即必不能竭股肱之力，亶其思慮之智，內治官府，外收斂關市、山林、澤梁之利，以實倉廩府庫，是故倉廩府庫不實。今惟毋在乎農夫說樂而聽之，即必不能蚤出暮入，耕稼樹藝，多聚叔1粟，是故 叔粟不足2。今惟毋在乎婦人說樂而聽之，即不必 能3夙興夜寐，紡績織紝，多治麻絲葛緒綑布縿，是故布縿不興。曰：孰為大人之聽治而廢國家之從事？曰：樂也。」是故子墨子曰：「為樂，非也。」 |
| Condemnation of Music I:...: |
Also, man is different from birds and beasts and insects. The birds, beasts, and insects have their feathers and furs for coats and fur coats, have their hoofs and claws for sandals and shoes, and have water and grass for drink and food. Therefore the male do not sow seeds or plant trees, neither do the female weave or spin, yet food and clothing are provided. Now, man is different from these. Those who exert themselves will live. Those who do not exert themselves cannot live. When the gentlemen do not attend to government diligently, the jurisdiction will be in chaos. When the common men do not attend to work, supply will not be sufficient. If the gentlemen of the world should doubt my word, let us enumerate the several duties in the world and see the harm music does (to them): For the rulers to go to court early and retire late to listen to lawsuits and attend to government is their duty. For the gentlemen to exhaust the energy of their limbs and employ fully the wisdom of their minds to attend to the court within and to collect taxes without from passes, markets, and products from mountains, woods, and water and fields in order to fill up the granaries and the treasury is their duty. For the farmers to set out early and come back late, to sow seeds and plant trees in order to produce a large quantity of soy beans and millet is their duty. For the women to rise up at dawn and retire in the night to weave and spin in order to produce much silk, flax linen, and cloth is their duty. Now if the rulers should love music and listen to it, they would not be able to go to court early and retire late to listen to lawsuits and attend to government. Then the country would be in chaos and the state would be in danger. If the gentlemen should love music and listen to it, they would not be able to exhaust the energy in their Iimbs and employ fully the wisdom in the mind to attend to court within and collect taxes without from passes and markets and products from mountains, woods, water, and fields to fill up the granaries and the treasury. Then the granaries and the treasury would not be filled. If the farmers should love music and listen to it, they would not be able to set out early and come back late, to sow seeds and plant trees and produce a large quantity of soy beans and millet. Then the soy beans and millet would not be sufficient. If the women should love music and listen to it, they would not be able to rise up at dawn and retire in the night to weave and spin and produce much silk, flax linen, and cloth. Then cloth and linen will not be sufficient. If it is asked what is it that interfered with the rulers' attending to government and the common man's attending to work? it must be answered, music. Therefore Mozi said: To have music is wrong. 1. 叔 : Originally read: "升". Corrected by 孫詒讓《墨子閒詁》 |
《卷九 - Book 9》 | English translation: W. P. Mei [?] | Library Resources |
《非命下 - Anti-Fatalism III》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 非命下: |
是故子墨子曰：「今天下之君子之為文學出言談也，非將勤勞其惟舌，而利其脣呡也，中實將欲為其國家邑里萬民刑政者也。今也王公大人之所以蚤朝晏退，聽獄治政，終朝均分，而不敢 息1怠倦者，何也？曰：彼以為強必治，不強必亂；強必寧，不強必危，故不敢怠倦。今也卿大夫之所以竭股肱之力，殫其思慮之知，內治官府，外斂關市、山林、澤梁之利，以實官府，而不敢怠倦者，何也？曰：彼以為強必貴，不強必賤；強必榮，不強必辱，故不敢怠倦。今也農夫之所以蚤出暮入，強乎耕稼樹藝，多聚叔粟，而不敢怠倦者，何也？曰：彼以為強必富，不強必貧；強必飽，不強必飢，故不敢怠倦。今也婦人之所 以2夙興夜寐，強乎紡績織紝，多治麻絲葛緒捆布縿，而不敢怠倦者，何也？曰：彼以為強必富，不強必貧，強必煖，不強必寒，故不敢怠倦。今雖毋在乎王公大人，蕢若信有命而致行之，則必怠乎聽獄治政矣，卿大夫必怠乎治官府矣，農夫必怠乎耕稼樹藝矣，婦人必怠乎紡績織紝矣。王公大人怠乎聽獄治政，卿大夫怠乎治官府，則我以為天下必亂矣。農夫怠乎耕稼樹藝，婦人怠乎紡織績紝，則我以為天下衣食之財將必不足矣。若以為政乎天下，上以事天鬼，天鬼不使；下以持養百姓，百姓不利，必離散不可得用也。是以入守則不固，出誅則不勝，故雖昔者三代暴王桀紂幽厲之所以共抎其國家，傾覆其社稷者，此也。」是故子墨子言曰：「今天下之士君子，中實將欲求興天下之利，除天下之害，當若有命者 之3言 ，不可不強非4也。曰：命者，暴王所作，窮人所術，非仁者之言也。今之為仁義者，將不可不察而強非者，此也。」 |
| Anti-Fatalism III: |
And Mozi said: In expounding a doctrine or elaborating a system the gentlemen of the world should not do it just to exercise their voice and tongue and practise their lips. It must aim at being applied in the government of the country, the district, and the people. Now the rulers go to court early and retire late, hearing lawsuits and attending to government and meting out justice for the whole day, and dare not be negligent. Why do they do this? They think diligence will bring about order, and negligence chaos; diligence will produce safety, and negligence danger. Therefore they dare not be negligent. The ministers and secretaries exhaust the energy in their limbs and stretch the wisdom of their minds within to look after the court and without to collect taxes from passes, markets, and products from mountains, woods, ponds, and fields to fill the treasury, and dare not be negligent. Why do they do this? They think diligence will procure honour and negligence dishonour; diligence will procure glory and negligence disgrace. Therefore they dare not be negligent. The farmers set out at daybreak and come back at dusk, diligently sowing seeds and planting trees to produce much soy beans and millet, and dare not be negligent. Why do they do this? They think diligence will result in wealth, and negligence in poverty; diligence will produce plenty, and negligence famine. Therefore they dare not be negligent. The women get up at dawn and retire in the night, diligently weaving and spinning to produce much silk, flax linen, and cloth, and dare not be negligent. Why do they do this? They think diligence will produce wealth and negligence poverty; diligence will produce warmth and negligence cold. Therefore they dare not be negligent. Now, if they should believe in fate and behave accordingly, the rulers would be negligent in hearing lawsuits and attending to government; the ministers and secretaries would be negligent in attending to court; the farmers would be negligent in sowing seeds and planting trees; the women would be negligent in weaving and spinning. When the rulers are negligent in hearing lawsuits and attending to government and the ministers and secretaries in attending to court, then I should think the world would be in chaos. When the farmers are negligent in sowing seeds and planting trees and the women in weaving and spinning, then according to my opinion clothing and food for the world will be insufficient. As to the result of the application of the doctrine of fatalism to the government of the empire, to worship Heaven and the spirits above with it Heaven and the spirits will not be pleased, and to nurture the people below with it they will not be benefited but will be demoralized and cannot be employed. And, within, defence will not be strong, and, without, attack will not be victorious. And that for which the wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, lost their country and ruined their state was just this (doctrine). Therefore Mozi said: If the gentlemen of the world really desire to procure benefits for the world and destroy its calamities they cannot but vigorously refute the doctrine of fatalism. For fatalism was an invention of the wicked kings and the practice of miserable men. It was not a doctrine of the magnanimous. Therefore those who practise magnanimity and righteousness must examine it and vigorously refute it. 1. 息 : Deleted. 孫詒讓《墨子閒詁》 |
《非儒下 - Anti-Confucianism II》 | English translation: W. P. Mei [?] | Library Resources |
| 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). |
《卷十 - Book 10》 | [Warring States (475 BC - 221 BC)] | Library Resources Related resources |
《經下 - Canon II》 | Library Resources Related resources |
| 130 | 經下: | 推之必往，說在廢材。 |
| 經說下: | 誰：𥩵石、壘石耳。夾𡨦者法也。方石去地尺，關石於其下，縣絲於其上，使適至方石。不下，柱也。膠絲去石，挈也；絲絕，引也。木變而名易，收也。 |
《卷十一 - Book 11》 | Library Resources Related resources |
《耕柱 - Geng Zhu》 | English translation: W. P. Mei [?] | Books referencing 《耕柱》 Library Resources |
| 12 | 耕柱: | 子墨子使管黔敖游高石子於衛，衛君致祿甚厚，設之於卿。高石子三朝必盡言，而言無行者。去而之齊，見子墨子曰：「衛君以夫子之故，致祿甚厚，設我於卿。石三朝必盡言，而言無行，是以去之也。衛君無乃以石為狂乎？」子墨子曰：「去之苟道，受狂何傷！古者周公旦非關叔，辭三公東處於商蓋，人皆謂之狂。後世稱其德，揚其名，至今不息。且翟聞之為義非避毀就譽，去之苟道，受狂何傷！」高石子曰：「石去之，焉敢不道也。昔者夫子有言曰：『天下無道，仁士不處厚焉。』今衛君無道，而貪其祿爵，則是我為苟啗人食也。」子墨子說，而召子禽子曰：「姑聽此乎！夫倍義而鄉祿者，我常聞之矣。倍祿而鄉義者，於高石子焉見之也。」 |
| Geng Zhu: | Mozi sent Guan Qin Ao to recommend Gao Shizi to Wei. The lord of Wei gave him heavy emoluments and ranked him among the ministers. Gao Shizi came to court three times and gave all his counsels. But none of them was carried out. So he left for Qi where he saw Mozi and said: "On your account the lord of Wei gave me heavy emoluments and ranked me among the ministers. I went to court three times and gave all my counsels. But none of them was carried out. So I left. Wouldn't the lord of Wei think I was demented?" Mozi said: If you left because it is in accordance with the Dao, what does it matter even if suspected of being demented? Anciently, Duke Zhou was displeased with Uncle Guan and resigned from the Duke's duties and went east to Shang Yan to live. Everybody then said he was demented. But posterity praised his virtue and exalted his name unto this day. Moreover, I have heard, to practise righteousness is not to avoid blame and seek praise. If the resignation is in accordance with the Dao, what does it matter if one is suspected of being demented? Gao Shizi said: "How dare Shi leave if it were not in accordance with the Dao? Formerly, Master, you have said: When there is no Dao in the world, the superior men will not stay in positions of plenty. Now the lord of Wei does not observe the Dao. If I should covet his emoluments and position then I would be living on others as a parasite." Mozi was pleased and summoned Qinzi, telling him: Now, listen, cases of disregard of righteousness for emoluments I have heard of. But disregard of emoluments for righteousness I have seen (only) in Gao Shizi. |
《卷十二 - Book 12》 | English translation: W. P. Mei [?] | Library Resources |
《貴義 - Esteem for Righteousness》 | English translation: W. P. Mei [?] | Library Resources |
| 12 | 貴義: | 子墨子南遊使衛，關中載書甚多，弦唐子見而怪之，曰：「吾夫子教公尚過曰：『揣曲直而已。』今夫子載書甚多，何有也？」子墨子曰：「昔者周公旦朝讀書百篇，夕見漆十士。故周公旦佐相天子，其脩至於今。翟上無君上之事，下無耕農之難，吾安敢廢此？翟聞之：『同歸之物，信有誤者。』然而民聽不鈞，是以書多也。今若過之心者，數逆於精微，同歸之物，既已知其要矣，是以不教以書也。而子何怪焉？」 |
| Esteem for Righteousness:...: | Mozi brought numerous books in his wagon drawers on his southern journey as an envoy to Wei. Xian Dangzi saw them and was surprised. He inquired: "Sir, you have instructed Gong Shang Guo just to consider the right and wrong (of any case), and do no more. Now you, sir, bring very many books along. What can be the use for them?" Mozi said: Anciently, Duke Dan of Zhou read one hundred pages every morning and received seventy scholars every evening. Therefore his achievements as minister to the emperor have lasted till this day. I have no superior above me to serve, nor any farm below to attend to. How dare I neglect these (books)? I have heard, though the (different) ways lead to the same end they are not presented without deviations. And the common people do not know how to place proper importance in what they hear. Hence the large number of books. When one has reviewed the ideas and has thought deeply on them then he understands the essentials which lead to the same end. Therefore he does not need to be instructed by books. Why should you feel so much surprised? | |
| 16 | 貴義: | 子墨子曰：「商人之四方，市賈信徙，雖有關梁之難，盜賊之危，必為之。今士坐而言義，無關梁之難，盜賊之危，此為信徙，不可勝計，然而不為。則士之計利不若商人之察也。」 |
| Esteem for Righteousness:...: | Mozi said: The merchants go everywhere to do business and their gain is doubled and multiplied. They persist notwithstanding the difficulties at the passes and bridges, and the dangers of the highwaymen and robbers. Now the gentlemen can sit down and teach righteousness. There are no difficulties at the passes and bridges or dangers from highwaymen and robbers. Their gain should be not only doubled and multiplied but become incalculable. Yet, they will not do it. Then the gentlemen are not as discerning as the merchants in their calculation of benefits. |
《公孟 - Gong Meng》 | English translation: W. P. Mei [?] | Books referencing 《公孟》 Library Resources |
| 4 | 公孟: | 公孟子曰：「君子必古言服，然後仁。」子墨子曰：「昔者，商王紂，卿士費仲，為天下之暴人，箕子、微子為天下之聖人，此同言而或仁不仁也。周公旦為天下之聖人，關叔為天下之暴人，此同服或仁或不仁。然則不在古服與古言矣。且子法周而未法夏也，子之古非古也。」 |
| Gong Meng: | Gong Mengzi said: "The gentleman has to be ancient in attire and in speech before he can be magnanimous." Mozi said: In ancient times, minister Fei Zhong of Emperor Zhou of Shang was the terror of the world. While Baron Ji and Baron Wei were the sages of the world. Now these spoke the same dialect, but the latter were magnanimous and the former was wicked. (Later), Duke Dan of Zhou was the sage of the world and Uncle Guan was the villain of the world. Now these wore the same attire but the former was magnanimous and the latter wicked. Then, virtue evidently does not depend on the antiquity of attire and speech. Moreover, you are following only Zhou and not Xia. Your antiquity does not go back far enough. |
《卷十四 - Book 14》 | Library Resources |
《備城門 - Fortification of the City Gate》 | Library Resources |
| 30 | 備城門: | 救車火，為熛矢射火城門上，鑿扇上為棧，塗之，持水麻斗、革盆救之。門扇薄植，皆鑿半尺，一寸一涿弋，弋長二寸，見一寸，相去七寸，厚塗之以備火。城門上所鑿以救門火者，各一垂水，容三石以上，小大相雜。門植關必環錮，以錮金若鐵鍱之。門關再重，鍱之以鐵，必堅。梳關，關二尺，梳關一莧，封以守印，時令人行貌封，及視關入桓淺深。門者皆無得挾斧、斤、鑿、鋸、椎。 |
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