《卷六 - Book 6》

《節用上 - Economy of Expenditures I》

1

節用上:

聖人為政一國，一國可倍也；大之為政天下，天下可倍也。其倍之非外取地也，因其國家，去其無 用之費¹，足以倍之。聖王為政，其發令興事，使民用財也，無不加用而為者，是故用財不費，民德不勞，其興利多矣。其為衣裘何？以為冬以圉寒，夏以圉暑。凡為衣裳之道，冬加溫，夏加凊者，芊䱉不加者去之。其為宮室何？以為冬以圉風寒，夏以圉暑雨，有盜賊加固者，芊䱉不加者去之。其為甲盾五兵何？以為以圉寇亂盜賊，若有寇亂盜賊，有甲盾五兵者勝，無者不勝。是故聖人作為甲盾五兵。凡為甲盾五兵加輕以利，堅而難折者，芊䱉不加者去之。其為舟車何？以為車以行陵陸，舟以行川谷，以通四方之利。凡為舟車之道，加輕以利者，芊䱉不加者去之。凡其為此物也，無 不²加用而為者，是故用財不費，民德不勞，其興利多 矣³。

Economy of Expenditures I:

When a sage rules a state the benefits of the state will be increased twice. When he governs the empire, those of the empire will be doubled. This increase is not by appropriating land from without. But by cutting out the useless expenditures it is accomplished. In issuing an order, taking up an enterprise, or employing the people and expending wealth, the sage never does anything without some useful purpose. Therefore wealth is not wasted and people's resources are not exhausted, and many are the blessings procured. In making clothing, what is the purpose? It is to keep out the cold in winter and heat in summer. The good of clothing is measured in terms of the amount of warmth it adds in winter and coolness in summer: what is merely decorative and does not contribute to these is to be let alone. In building palaces and houses, what is the purpose? It is to keep out the wind and the cold in winter and heat and rain in summer, and to fortify against thieves. What is merely decorative and contributes nothing to these should be let alone. In forging armour and shields and the five weapons, what is the purpose? It is to prepare against invasion and revolts, bandits and thieves. When these happen, with armor, shields, and the five weapons one will succeed, without them one cannot succeed. Therefore the sages forged armour, shields, and the five weapons. And their good is measured in terms of lightness, sharpness and unbreakability: what is merely decorative and contributes nothing to these should be let alone. In building boats and vehicles, what is the purpose? A vehicle is to go on land and a boat is to sail rivers and valleys in order to transport the wealth in the four quarters. The good of boats and vehicles is measured in terms of the amount of facility and convenience they afford: what is merely decorative and contributes nothing to these should be let alone. Now, in making all these things none is done without its use in view. Therefore wealth is not wasted and people's resources are not exhausted, and many are the blessings procured.

1. 用之費 : Lost in transcription. 孫詒讓《墨子閒詁》
2. 不 : Lost in transcription. 孫詒讓《墨子閒詁》
3. 矣 : Lost in transcription. 孫詒讓《墨子閒詁》

2

節用上:

有去大人之好聚珠玉、鳥獸、犬馬，以益衣裳、宮室、甲盾、五兵、舟車之數於數倍乎！若則不難，故孰為難倍？唯人為難倍。然人有可倍也。昔 者¹聖王為法曰：“丈夫年二十，毋敢不處家。女子年十五，毋敢不事人。”此聖王之法也。聖王即沒，于民次也，其欲蚤處家者，有所二十年處家；其欲晚處家者，有所四十年處家。以其蚤與其晚相踐，後聖王之法十年。若純三年而字，子生可以二三年矣。此不惟使民蚤處家而可以倍與？且不然已。

Economy of Expenditures I:

Besides, (the sages) again gave up all such hobbies as collecting pearls and jade, and pet birds, and animals such as dogs and horses, in order to replenish clothing, houses, armour, shields, and the five weapons, and boats and vehicles. And these were multiplied several times. But to increase these is not difficult. What, then, is difficult to increase? To increase the population is difficult. In ancient times, the sage-kings said: "No man of twenty should dare to be without a family; no girl of fifteen should dare to be without a master." Such were the laws of the sage-kings. Now that the sage-kings have passed away, the people have become loose. Those who like to have a family early sometimes marry at twenty. Those who like to have a family late sometimes marry at forty. When the late marriages are made up by the early ones, (the average) is still later than the legal requirements of the sage-kings by ten years. Supposing births are given to children on an average of one in three years, then two or three children should have been born (by the time men now marry). This is not just to urge men to establish families early in order to increase the population. But also...

1. 者 : Lost in transcription.

3

節用上:

今天下為政者，其所以寡人之道多，其使民勞，其籍歛厚，民財不足，凍餓死者不可勝數也。且大人惟毋興師以攻伐鄰國，久者終年，速者數月，男女久不相見，此所以寡人之道也。與居處不安，飲食不時，作疾病死者，有與侵就伏橐，攻城野戰死者，不可勝數。此不令為政者，所以寡人之道數術而起與？聖人為政特無此，不聖人為政，其所以眾人之道亦數術而起與？”故子墨子曰：“去無用之 費，¹聖王之道，天下之大利也。”

Economy of Expenditures I:

Those who govern the empire to-day diminish the people in more ways than one: Employing the people they exhaust them, levying taxes they make them heavy. People fall into poverty and innumerable persons die of hunger and cold. Moreover the rulers make war and attack some neighbouring states. It may last a whole year, or, at the shortest, several months. Thus man and woman cannot see each other for a long time. Is not this a way to diminish the people? Living in danger, eating and drinking irregularly many become sick and die. Hiding in ambush, setting fire, besieging a city, and battling in the open fields, innumerable men die. Are not ways of diminishing the people getting numerous with the government of the rulers of to-day? They did not exist when the sage-kings administered the government. (In the government by the sagacious), many ways of increasing the population will arise. Therefore Mozi said: To cut out expenditures is the way of the sage-kings and a great blessing to the world.

1. 費， : Lost in transcription. 孫詒讓《墨子閒詁》

《節用中 - Economy of Expenditures II》

1

節用中:

子墨子言曰：“古者明王聖人，所以王天下，正諸侯者，彼其愛民謹忠，利民謹厚，忠信相連，又示之以利，是以終身不饜，歿世¹而不卷。古者明王聖人，其所以王天下正諸侯者，此也。

Economy of Expenditures II:

Mozi said: The ancient illustrious kings and sages ruled over the empire and headed the feudal lords because they loved the people loyally and blessed them with many benefits. Loyalty calls out confidence. And, when blessing is shown in addition, the people were not wearied during their whole life and did not feel tired until their death. That the ancient illustrious kings and sages could rule over the empire and head the feudal lords is just because of this.

1. 世 : Previously mistranscribed as "二十". Corrected by 孫詒讓《墨子閒詁》

2

節用中:

是故古者聖王，制為節用之法曰：‘凡天下群百工，輪車、韗鞄、陶、冶、梓匠，使各從事其所能’，曰：‘凡足以奉給民用，則止。’諸加費不加于民利者，聖王弗為¹。

Economy of Expenditures II:

And the ancient sage-kings authorized the code of laws of economy, saying: "All you artisans and workers, carpenters and tanners, potters and smiths, do what you can do. Stop when the needs of the people are satisfied." What causes extra expense but adds no benefit to the people the sage-kings would not undertake.

1. ，則止。’諸加費不加于民利者，聖王弗為 : Previously mistranscribed as "。’諸加費不加民利則止". Corrected by 孫詒讓《墨子閒詁》

3

節用中:

古者聖王制為飲食之法曰：‘足以充虛繼氣，強股肱，耳目聰明，則止。不極五味之調，芬香之和，不致遠國珍怪異物。’何以知其然？古者堯治天下，南撫交阯北降幽都，東西至日所出入，莫不賓服。逮至其厚愛，黍稷不二，羹胾不重，飯於土塯，啜於土形，斗以酌。俛仰周旋威儀之禮，聖王弗為。

Economy of Expenditures II:

The ancient sage-kings authorized the code of laws regarding food and drink, saying: "Stop when hunger is satiated, breathing becomes strong, limbs are strengthened and ears and eyes become sharp. There is no need of combining the five tastes extremely well or harmonizing the different sweet odours. And efforts should not be made to procure rare delicacies from far countries." How do we know such were the laws? In ancient times, when Yao was governing the empire he consolidated Jiaoze on the south, reached Youdu on the north, expanded from where the sun rises to where the sun sets on the east and west, and none wag unsubmissive or disrespectful. Yet, even when he was served with what he much liked, he did not take a double cereal or both soup and meat. He ate out of an earthen liu and drank out of an earthen xing, and took wine out of a spoon. With the ceremonies of bowing and stretching and courtesies and decorum the sage-king had nothing to do.

4

節用中:

古者聖王制為衣服之法曰：‘冬服紺緅之衣，輕且暖，夏服絺綌之衣，輕且凊，則止。’諸加費不加於民利者，聖王弗為。古者聖人為猛禽狡獸，暴人害民，於是教民以兵行，日帶劍，為刺則入，擊則斷，旁擊而不折，此劍之利也。甲為衣則輕且利，動則兵且從，此甲之利也。車為服重致遠，乘之則安，引之則利，安以不傷人，利以速至，此車之利也。古者聖王為大川廣谷之不可濟，於是利為舟楫，足以將之則止。雖上者三公諸侯至，舟楫不易，津人不飾，此舟之利也。

Economy of Expenditures II:

The ancient sage-kings authorized the code of laws regarding clothing, saying: "Be satisfied with clothes of blue or grey silk in winter which are light and warm, and with clothes of flax-linen in summer which are light and cool." What causes extra expenditure but does not add benefits to the people the sage-kings would not allow. Because the ferocious and cunning animals were destroying men and injuring the people, the ancient sage-kings taught the people the use of weapons, saying: "Carry a two-edged sword which penetrates when it pierces and severs when it cuts. When struck with the flat side it does not break, this is the utility of a sword. To be light and strong and afford convenience of action, such is the utility of armour. A vehicle is used to carry weight and to travel great distances. It should be safe to ride and easy to pull; safe to ride so as not to hurt the rider, easy to pull so as to reach the destination speedily. This is the utility of the vehicle. Because the wide rivers and broad valleys were once not crossable the sage-kings ordered boats and oars to be made. And these were made just so that they could cross the riveri. Even when the High Duke or a feudal lord arrived, the boat and the oars were not changed and the ferryman put on no decorations. Such is the utility of the boat.

5

節用中:

古者聖王制為節葬之法曰：‘衣三領，足以朽肉，棺三寸，足以朽骸，堀穴深不通於泉，流不發洩則止。死者既葬，生者毋久喪用哀。’

Economy of Expenditures II:

The ancient sage-kings authorized the code of laws limiting funeral expenditure, saying: "Of shrouds. there shall be three pieces in order to be enough to hold the rotting flesh. The coffin shall be three inches thick, to be sufficient to hold the rotting bones. The pit shall be dug not deep enough to reach water, but just so deep that the gases will not escape. When the dead is buried the living shall not mourn too long."

6

節用中:

古者人之始生，未有宮室之時，因陵丘堀穴而處焉。聖王慮之，以為堀穴曰：‘冬可以辟風寒’，逮夏，下潤溼，上熏烝，恐傷民之氣，于是作為宮室而利。”然則為宮室之法將柰何哉？子墨子言曰：“其旁可以圉風寒，上可以圉雪霜雨露，其中蠲潔，可以祭祀，宮牆足以為男女之別則止，諸加費不加民利者，聖王弗為。”

Economy of Expenditures II:

In those ancient days, at the beginning of the race, when there were no palaces or houses, people lived in caves dug at the side of hills and mounds. The sage-kings felt quite concerned, thinking that the caves might keep off the wind and cold in winter, but that in summer it would be wet below and steaming above which might hurt the health of the people. So palaces and houses were built and found useful. Now, what is the standard in building palaces and houses? Mozi said: Just so that on the side it can keep off the wind and the cold, on top it can keep off the snow, frost, rain, and dew, within it is clean enough for sacrificial purposes, and that the partition in the palace is high enough to separate the men from the women. What causes extra expenditure but does not add any benefit to the people, the sage-kings will not undertake.

22

卷六:

節用下

Book 6:

Economy of Expenditures III

23

卷六:

節葬上

Book 6:

Simplicity in Funerals I

24

卷六:

節葬中

Book 6:

Simplicity in Funerals II

《節葬下 - Simplicity in Funerals III》

1

節葬下:

子墨子言曰：“仁者之為天下度也，辟之無以異乎孝子之為親度也。今孝子之為親度也，將柰何哉？曰：‘親貧則從事乎富之，人民寡則從事乎眾之，眾亂則從事乎治之。’當其於此也，亦有力不足，財不贍，智不智，然後己矣。無敢舍餘力，隱謀遺利，而不為親為之者矣。若三務 者¹，孝子之為親度也，既若此矣。

Simplicity in Funerals III:

Mozi said: The magnanimous ruler takes care of the empire, in the same way as a filial son takes care of his parents. But how does the filial son take care of his parents? If the parents are poor he would enrich them; if the parents have few people (descendants) he would increase them; if the members (of the family) are in confusion he would put them in order. Of course, in doing this he might find his energy insufficient, his means limited, or his knowledge inadequate. But he dare not allow any energy, learning, or means unused to serve his parents. Such are the three interests of the filial son in taking care of his parents.

1. 者 : Lost in transcription. 孫詒讓《墨子閒詁》

2

節葬下:

雖仁者之 為¹天下度，亦猶此也。曰：‘天下貧則從事乎富之，人民寡則從事乎眾之，眾而亂則從事乎治之。’當其於此，亦有力不足，財不贍、智不智，然後已矣。無敢舍餘力，隱謀遺利，而不為天下為之者矣。若三務者，此仁者之為天下度 也²，既若此矣。

Simplicity in Funerals III:

And the same is true of the magnanimous ruler in taking care of the empire: if the empire is poor he would enrich it; if the people are few he would increase them; if the multitude are in confusion he would put them in order. Of course in doing these he might find his energy insufficient, means limited, or knowledge inadequate, but he dare not allow any energy, learning, or means unused to serve the world. And such are the three interests of the magnanimous ruler in taking care of the empire.

1. 為 : Lost in transcription. 孫詒讓《墨子閒詁》
2. 也 : Lost in transcription. 孫詒讓《墨子閒詁》

3

節葬下:

今逮至昔者三代聖王既沒，天下失義，後世之君子，或以厚葬久喪以為仁也，義也，孝子之事也；或以厚葬久喪以為非仁義，非孝子之事也。曰二子者，言則相非，行即相反，皆曰：‘吾上袓述堯舜禹湯文武之道者也。’而言即相非，行即相反，於此乎後世之君子，皆疑惑乎二子者言也。若苟疑惑乎之二子者言，然則姑嘗傳而為政乎國家萬民而觀之。計厚葬久喪，奚當此三利者？我意若使法其言，用其謀，厚葬久喪實可以富貧眾寡，定危治亂乎，此仁也，義也，孝子之事也¹，為人謀者不可不勸也。仁者將興之天下，誰賈而使民譽之，終勿廢也。意亦使法其言，用其謀，厚葬久喪實不可以富貧眾寡，定危理亂乎，此非仁非義，非孝子之事也，為人謀者不可不沮也。仁者將興之天下，誰賈而使民譽之，終勿廢也。意亦使法其言，用其謀，厚葬久喪實不可以富貧眾寡，定危理亂乎，此非仁非義，非孝子之事也，為人謀者不可不沮也。²仁者將求除之天下，相廢而使人非之，終身勿為。

Simplicity in Funerals III:

When the sage-kings of the Three Dynasties had passed away, and the world had become ignorant of their principles, some of the gentlemen in later generations regarded elaborate funeral and extended mourning as magnanimous, and righteous, and the duty of a filial son; while others held them to be not magnanimous, not righteous, and not the duty of the filial son. These two groups condemn each other in words and contradict each other in deed, and yet both claim to be followers of the way of Yao, Shun, Yu, Tang, Wen, and Wu. But since they are disagreed in word and opposed in deed, people doubt the assertions of both. Now that the assertions of both are doubted, it will be well to turn to the government of the country and the people and see how elaborate funeral and extended mourning affect the three interests. In my opinion, if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning could enrich the poor, increase the few, remove danger, and regulate disorder, it would be magnanimous, righteous, and the duty of a filial son. Those who are to give counsel could not but encourage it. And the magnanimous (ruler) would seek to have it flourish in the empire and establish it so as to have the people praise it and never disregard it in their whole life. (On the other hand,) if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really cannot enrich the poor, increase the few, remove danger, and regulate disorder, it will not be magnanimous, righteous, and the duty of the filial son. Those who are to give counsel cannot but discourage it. And the magnanimous will seek to have it abolished in the empire and abandon it so as to have the people condemn it, never to practise it in their whole life.

1. 也 : Lost in transcription. 孫詒讓《墨子閒詁》
2. 仁者將興之天下，誰賈而使民譽之，終勿廢也。意亦使法其言，用其謀，厚葬久喪實不可以富貧眾寡，定危理亂乎，此非仁非義，非孝子之事也，為人謀者不可不沮也。 : Deleted.

4

節葬下:

且故興天下之利，除天下之害，令國家百姓之不治也，自古及今，未嘗之有也。何以知其然也？今天下之士君子，將猶多皆疑惑厚葬久喪之為中是非利害也。”故子墨子言曰：“然則姑嘗稽之，今雖毋法執厚葬久喪者言，以為事乎國家。此存乎王公大人有喪者，曰棺槨必重，葬埋必厚，衣衾必多，文繡必繁，丘隴必巨；存乎匹夫賤人死者，殆竭家室；乎諸侯死者，虛車府，然後金玉珠璣比乎身，綸組節約，車馬藏乎壙，又必多為屋幕。鼎鼓几梴壺濫，戈劍羽旄齒革，挾而埋之，滿意。若送從，曰天子殺殉，眾者數百，寡者數十。將軍大夫殺殉，眾者數十，寡者數人。處喪之法將柰何哉？曰哭泣不秩聲翁，縗絰垂涕，處倚廬，寢苫枕塊，又相率強不食而為飢，薄衣而為寒，使面目陷陬，顏色黧黑耳目不聰明，手足不勁強，不可用也。又曰上士之操喪也，必扶而能起，杖而能行，以此共三年。若法若言，行若道使王公大人行此，則必不能蚤朝，五官六府，辟草木，實倉廩。使農夫行此。則必不能蚤出夜入，耕稼樹藝。使百工行此，則必不能修舟車為器皿矣。使婦人行此，則必不能夙興夜寐，紡績織紝。細計厚葬。為多埋賦之財者也。計久喪，為久禁從事者也。財以成者，扶而埋之；後得生者，而久禁之，以此求富，此譬猶禁耕而求穫也，富之說無可得焉。

Simplicity in Funerals III:

It has never happened, from ancient times to the present day, that benefits are procured, calamities averted for the world, and disorder among the people of the country is regulated by elaborate funerals and extended mourning. How do we know? For even at the present the gentlemen of the world are still doubtful whether elaborate funeral and extended mourning are right and beneficial. Mozi said: I have examined the sayings of those who uphold elaborate funeral and extended mourning. If they should be taken seriously in the country, it would mean: when a lord dies, there would be several inner and outer coffins. He would be buried deep. There would be many shrouds. Embroidery would be elaborate. The grave mound would be massive. So, then, the death of a common man would exhaust the wealth of a family. And the death of a feudal lord would empty the state treasury before his body would be surrounded with gold, jade, and pearls, and the grave filled with carts and horses and bundles of silk. Further, there should be plenty of canopies and hangings, dings, drums, tables, pots, and ice receptacles, spears, swords, feather banners, and hides all to be carried along and buried. Not till then are the requirements considered fulfilled. And, regarding those who were to die to accompany their lord, for the emperor or a feudal lord there should be from several hundred to several tens, and for a minister or secretary there should be from several tens to several. What are the rules to be observed by the mourner? He must weep without restraint and sound as if he is choking. Sackcloth is worn on the breast and hat of flax on the head. His tears and snivel are not to be wiped away. The mourner is to live in a mourning hut, sleep on a coarse mat of straw, and lay his head on a lump of earth. Then, he would be obliged to abstain from food in order to look hungry, and to wear little in order to look cold. The face and eyes are to look sunken and as if in fear, and the complexion is to appear dark. Ears and eyes are to become dull, and hands and feet to become weak and unusable. And, also, if the mourner is a high official, he has to be supported to rise, and lean on a cane to walk. And all this is to last three years. Adopting such a doctrine and practising such a principle rulers cannot come to court early (and retire late); the officials cannot attend to the five offices and six posts and encourage farming and forestry and fill the granaries; the farmers cannot start out early and come in late to cultivate the land and plant trees; the artisans cannot build boats and vehicles and make vessels and utensils; and the women cannot rise early and retire late to weave and spin. So, then, in elaborate funerals much wealth is buried, and in extended mourning abstention from work is prolonged. Wealth already produced is carried away into the grave. Child-bearing is postponed. To seek wealth in this way is like seeking a harvest by prohibiting farming. The way to wealth then is not here found.

5

節葬下:

是故求以富家而既已不可矣，欲以眾人民，意者可邪？其說又不可矣。今唯無以厚葬久喪者為政，君死，喪之三年；父母死，喪之三年；妻與後子死者，五皆喪之三年；然後伯父叔父兄弟孽子其；族人五月；姑姊甥舅皆有月數。則毀瘠必有制矣，使面目陷陬，顏色黧黑，耳目不聰明，手足不勁強，不可用也。又曰上士操喪也，必扶而能起，杖而能行，以此共三年。若法若言，行若道，苟其飢約，又若此矣，是故百姓冬不仞寒，夏不仞暑，作疾病死者，不可勝計也。此其為敗男女之交多矣。以此求眾，譬猶使人負劍，而求其壽也。眾之說無可得焉。

Simplicity in Funerals III:

Now that the practice of elaborate funerals and extended mourning has failed to enrich the country perhaps it can yet increase the population? Again it is powerless. For if elaborate funeral and extended mourning are adopted as the rule, then upon the death of the emperor there will be three years' mourning, upon the death of a parent there will be three years' mourning, upon the death of the wife or the eldest son there will be three years' mourning. There will be three years' mourning for all five (relations). Besides, there will be one year for uncles, brothers, and the other sons; and five months for the near relatives, and also several months for aunts, sisters, nephews, and uncles on the mother's side. Further, there are set rules to emaciate one's health: the face and eyes are to look sunken and as if in fear, and the complexion is to appear dark. Ears and eyes are to become dull, and hands and feet are to become weak and unusable. And, also, if the mourner is a high official, he has to be supported to rise and lean on a cane to walk. And this is to last three years if such a doctrine is adopted and such a principle is practised. Being so hungry and weak, the people cannot stand the cold in winter and the heat in summer. And countless numbers will become sick and die. Sexual relations between husband and wife are prevented. To seek to increase the population by this way is like seeking longevity by thrusting one's self upon a sword. The way to dense population is not here found.

6

節葬下:

是故求以眾人民，而既以不可矣，欲以治刑政，意者可乎？其說又不可矣。今唯無以厚葬久喪者為政，國家必貧，人民必寡，刑政必亂。若法若言，行若道，使為上者行此，則不能聽治；使為下者行此，則不能從事。上不聽治，刑政必亂；下不 行¹從事，衣食之財必不足。若苟不足，為人弟者，求其兄而不得不弟弟必將怨其兄矣；為人子者，求其親而不得，不孝子必是怨其親矣；為人臣者，求之君而不得，不忠臣必且亂其上矣。是以僻淫邪行之民，出則無衣也，入則無食也，內續奚吾，並為淫暴，而不可勝禁也。是故盜賊眾而治者寡。夫眾盜賊而寡治者，以此求治，譬猶使人三還而毋負己也，治之說無可得焉。

Simplicity in Funerals III:

Now that it has failed to increase the population, perhaps it can yet regulate jurisdiction? Again it is powerless. For, adopting elaborate funerals and extended mourning as a principle in government, the state will become poor, the people few, and the jurisdiction disorderly. Adopting such a doctrine and practising such a principle superiors cannot give attention to administration and subordinates cannot attend to their work. When the superiors are unable to give their attention to administration there will be disorder. When the subordinates are unable to attend to their work, the supply of food and clothing will be insufficient. When there is insufficiency, the und, utiful younger brother will ask his older brother for help, and when he does not receive it he will hate the elder brother. The unfilial son will turn to his father for help and when he does not receive it he will spurn his father. And the disloyal minister will turn for help to his lo, rd and when he does not receive it he will mock his lord. And vicious and immoral people will commit evil and immorality beyond control when they are without clothing abroad and without food at home. So, bandits and thieves will be numerous but law-abiding people few. Now, to seek order by multiplying the bandits and thieves and diminishing the law-abiding people is like demanding of a person not to present his back to you after making him turn around three times. The way to order is not here found.

1. 行 : Deleted. 孫詒讓《墨子閒詁》

7

節葬下:

是故求以治刑政，而既已不可矣，欲以禁止大國之攻小國也，意者可邪？其說又不可矣。是故昔者聖王既沒，天下失義，諸侯力征。南有楚、越之王，而北有齊、晉之君，此皆砥礪其卒伍，以攻伐并兼為政於天下。是故凡大國之所以不攻小國者，積委多，城郭修，上下調和，是故大國不耆攻之，無積委，城郭不修，上下不調和，是故大國耆攻之。今唯無以厚葬久喪者為政，國家必貧，人民必寡，刑政必亂。若苟貧，是無以為積委也；若苟寡，是城郭溝渠者寡也；若苟亂，是出戰不克，入守不固。

Simplicity in Funerals III:

Now that it has failed to regulate jurisdiction and government, perhaps it can yet prevent the large states from attacking the small states? Again it is powerless. For since the ancient sage-kings have passed away and the world has become ignorant of their principles, the feudal lords resort to attack by force. On the south there are the kings of Chu and Yue, and on the north there are the lords of Qi and Jin. All of these show favours and encouragement to their warriors and soldiers, making it their business in the world to attack and absorb (others). Some small states, however, they do not attack, and this because these small states are well stored with supplies, their inner and outer city walls are in repair, and in them the superior and the subordinates are harmonious. Therefore the large states would not want to attack them. Those which are not well stored with supplies, whose inner and outer city walls are not in repair, and in which the superior and the subordinates are not harmonious, the large states would want to attack. Adopting elaborate funerals and extended mourning in government, the state will become poor, the people few, and jurisdiction disorderly. Since the state is poor, no surplus goods can be stored. Since its numbers are few, there will be few workmen to keep the city walls and moats in repair. Since it is disorderly, a state will not be victorious in attack or strong in defence.

8

節葬下:

此求禁止大國之攻小國也，而既已不可矣。欲以干上帝鬼神之褔，意者可邪？其說又不可矣。今唯無以厚葬久喪者為政，國家必貧，人民必寡，刑政必亂。若苟貧，是粢盛酒醴不淨潔也；若苟寡，是事上帝鬼神者寡也；若苟亂，是祭祀不時度也。今又禁止事上帝鬼神，為政若此，上帝鬼神，始得從上撫之曰：‘我有是人也，與無是人也，孰愈？’曰：‘我有是人也，與無是人也，無擇也。’則惟上帝鬼神降之罪厲之禍罰而棄之，則豈不亦乃其所哉！

Simplicity in Funerals III:

Now that it has failed in preventing the large states from attacking the small states, perhaps it can yet procure blessing from God and the spirits. Again it is powerless. For, adopting elaborate funeral and extended mourning as a principle in government, the state will become poor, the people few, and the jurisdiction disorderly. When the state is poor the cakes and wine will be unclean. When the people are few the worshippers of God and the spirits will be reduced in number. And when jurisdiction is in disorder the sacrifice will not be made according to season. Moreover, the worship of God and the spirits is now even prohibited. When the government is run like this, God and the spirits would deliberate from on high, saying: "Which is better, to have these people exist or not to have them exist? It really makes no difference whether they exist or not." Therefore God and spirits will send judgement upon them and visit them with calamities and punish and desert them. Is not this quite in place?

9

節葬下:

故古聖王制為葬埋之法，曰：‘棺三寸，足以朽體；衣衾三領，足以覆惡。以及其葬也，下毋及泉，上毋通臭，壟若參耕之畝，則止矣。死則既以葬矣，生者必無久哭，而疾而從事，人為其所能，以交相利也。’此聖王之法也。”

Simplicity in Funerals III:

Therefore the ancient sage-kings authorized the code of laws regarding the burial of the dead thus: The coffin shall be three inches thick, sufficient to hold the body. As to shrouds there shall be three pieces adequate to cover the corpse. It shall not be buried so deep as to reach water and neither so shallow as to allow the odour to ascend. Three feet in size shall be big enough for the mound. There shall be no extended mourning after burial, but speedy return to work and pursuit in what one can do to procure mutual benefit. Such are the laws of the sage-kings.

10

節葬下:

今執厚葬久喪者之言曰：“厚葬久喪雖使不可以富貧眾寡，定危治亂，然此聖王之¹道也。”子墨子曰：“不然。昔者堯北教乎八狄，道死，葬蛩山之陰，衣衾三領，榖木之棺，葛以緘之，既窆而後哭，滿埳無封。已葬，而牛馬乘之。舜西教乎七戎，道死，葬南己之市，衣衾三領，榖木之棺，葛以緘之，已葬，而市人乘之。禹東教乎九夷，道死，葬會稽之山，衣衾三領，桐棺三寸，葛以緘之，絞之不合，通之不埳，土地之深，下毋及泉，上毋通臭。既葬，收餘壤其上，壟若參耕之畝，則止矣。若以此若三聖王者觀之，則厚葬久喪果非聖王之道。故三王者，皆貴為天子，富有天下，豈憂財用之不足哉？以為如此葬埋之法。

Simplicity in Funerals III:

Those who uphold elaborate funerals and extended mourning say: "Although elaborate funerals and extended mourning cannot enrich the poor, increase the few, remove danger and regulate disorder, yet they were a principle of the sage-kings." Mozi replied: Not at all. Anciently, Yao went north to instruct the eight tribes of Di. He died on the way and was buried in the shade of Mt. Qiong. Of shrouds there were three pieces. The coffin was of soft wood, and sealed with flax linen. Weeping started only after burial. There was no mound, only the pit was filled up. After burial, oxen and horses plodded over it. Shun went west to instruct the seven tribes of Rong. He died on the way and was buried in the market place of Nanji. Of shrouds there were three pieces. The coffin was of soft wood and sealed with flax linen. After burial the people in the market place walked over it. Yu went east to instruct the nine tribes of Yi. He died on the way and was buried at Mt. Guiji. Of clothing there were three pieces. The coffin was of tong wood and sealed with flax linen. It did not crush when bound, and it did not sink in when pressed. The pit was not deep enough to strike water and not so shallow as to allow the odour to ascend. When the coffin had been buried, the remaining earth was gathered on it, and the mound was three feet high and no more. So, to judge according to these three sage-kings, elaborate funerals and extended mourning were really not the way of the sage-kings. These three sage-kings held the rank of Sons of Heaven and possessed the whole empire, yet they authorized their burial in this way; was it because of any fear of lack of means?

1. 之 : Previously mistranscribed as "也以". Corrected by 孫詒讓《墨子閒詁》

11

節葬下:

今王公大人之為葬埋，則異於此。必大棺中棺，革闠三操，璧玉即具，戈劍鼎鼓壺濫，文繡素練，大鞅萬領，輿馬女樂皆具，曰必捶涂差通，壟雖凡山陵。此為輟民之事，靡民之財，不可勝計也，其為毋用若此矣。”是故子墨子曰：“鄉者，吾本言曰，意亦使 法¹其言，用其謀，計厚葬久喪，請可以富貧眾寡，定危治亂乎，則仁也，義也，孝子之事也，為人謀者，不可不勸也；意亦使法其言，用其謀，若人厚葬久喪，實不可以富貧眾寡，定危治亂乎，則非仁也，非義也，非孝子之事也，為人謀者，不可不沮也。是故求以富國家，甚得貧焉；欲以眾人民，甚得寡焉；欲以治刑政，甚得亂焉；求以禁止大國之攻小國也，而既已不可矣；欲以干上帝鬼神之福，又得禍焉。上稽之堯舜禹湯文武之道而政逆之，下稽之桀紂幽厲之事，猶合節也。若以此觀，則厚葬久喪其非聖王之道也。”

Simplicity in Funerals III:

The way in which the present rulers are buried is quite different from this. There are the outer and the inner coffins, and then the three layers of hide and embroidered covers. When the stones and jade are all collected, there are yet to be completed the spears, swords, dings, pots and ice receptacles, and ten thousand of decorated reins and yokes, and the carriages, horses, and the chorus girls. Then, there must be built the tunnel to reach under the tomb which is as high as a hill. This interferes with people's work and wastes people's wealth to such a great extent. How indeed is this to be avoided? So Mozi said: I have already said that if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really could enrich the poor, increase the few, remove danger and regulate disorder, they would be magnanimous, righteous, and the duty of the filial son. Those who give counsel could not but encourage them. (On the other hand,) if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really cannot enrich the poor, increase the few, remove danger and regulate disorder, they are not magnanimous, righteous, and the duty of the filial son. Those who are to give counsel cannot but discourage it. Now, (we have seen) that to seek to enrich a country thereby brings about poverty; to seek to increase the people thereby results in a decrease; and to seek to regulate government thereby begets disorder. To seek to prevent the large states from attacking the small ones by this way is impossible on the one hand, and, on the other, to seek to procure blessing from God and the spirits through it only brings calamity. When we look up and examine the ways of Yao, Shun, Yu, Tang, Wen, and Wu, we find it is diametrically opposed to (these). But when we look down and examine the regimes of Jie, Zhou, You, and Li, we find it agrees with these like two parts of a tally. So, judging from these, elaborate funeral and extended mourning are not the way of the sage-kings.

1. 法 : Lost in transcription. 孫詒讓《墨子閒詁》

12

節葬下:

今執厚葬久喪者言曰：“厚葬久喪，果非聖王之道，夫胡說中國之君子，為而不已，操而不擇哉？”子墨子曰：“此所謂便其習而義其俗者也。昔者越之東有輆沐之國者，其長子生，則解而食之。謂之‘宜弟’；其大父死，負其大母而棄之，曰鬼妻不可與居處。此上以為政，不以為俗，為而不已，操而不擇，則此豈實仁義之道哉？此所謂便其習而義其俗者也。楚之南有炎人國者，其親戚死朽其肉而棄之，然後埋其骨，乃成為孝子。秦之西有儀渠之國者，其親戚死，聚柴薪而焚之，燻上，謂之登遐，然後成為孝子。此上以為政，下以為俗，為而不已，操而不擇，則此豈實仁義之道哉？此所謂便其習而義其俗者也。若以此若三國者觀之，則亦猶薄矣。若 以¹中國之君子觀之，則亦猶厚矣。如彼則大厚，如此則大薄，然則葬埋之有節矣。故衣食者，人之生利也，然且猶尚有節；葬埋者，人之死利也，夫何獨無節於此乎。子墨子制為葬埋之法曰：“棺三寸，足以朽骨；衣三領，足以朽肉；掘地之深，下無菹漏，氣無發洩於上，壟足以期其所，則止矣。哭往哭來，反從事乎衣食之財，佴乎祭祀，以致孝於親。故曰子墨子之法，不失死生之利者，此也。

Simplicity in Funerals III:

Those who uphold elaborate funeral and extended mourning are saying: "If the elaborate funerals and extended mourning were not the way of the sage-kings, why then do the gentlemen of the Middle Kingdom practise them continually and follow them without discrimination?" Mozi said: This is because habit affords convenience and custom carries approval. Anciently, east of the state of Yue there was the tribe of Kaishu. Among them the first-born son was dismembered and devoured after birth and this was said to be propitious for his younger brothers. When the father died the mother was carried away and abandoned, and the reason was that one should not live with the wife of a ghost. By the officials this was regarded as a government regulation and by the people it was accepted as a commonplace. They practised it continually and followed it without discrimination. Was it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. South of Chu there was a cannibal tribe. Upon the death of the parents the flesh was scraped off and thrown away, while the bones were buried. And by following this custom one became a filial son. West of the state of Qin there was the tribe of Yiqu. Upon their death the parents were burned on a bonfire and amidst the smoke, and this was said to be ascension to the golden clouds. In this way one became a filial son. The officials embodied it in the government regulations and the people regarded it as a commonplace. They practised it continually and followed it without discrimination. Is it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. Now, the practice of these three tribes is too heartless and that of the gentlemen of the Middle Kingdom is too elaborate. This being too elaborate and that being too heartless, then there should be rules for funerals and burials. Even regarding clothing and food, which are the necessities of life, there are rules. How then can there be none regarding funerals and burials, which are the necessities of death? Outlining the rules for funerals and burials, Mozi said: The coffin shall be three inches thick, just sufficient to hold the rotting bones. Of shrouds there shall be three pieces just to be enough to hold the rotting flesh. The pit shall be dug not so , deep as to strike water, and not so shallow as to allow the odour to ascend. The mound shall be just high enough to be identified (by the mourners). There may be weeping on the way to and from the burial. But upon returning they shall engage in earning the means of livelihood. Sacrifices shall not be neglected in order to express one's filial piety to parents. Thus the rules of Mozi neglect the necessities of neither the dead nor the living.

1. 以 : Lost in transcription. 孫詒讓《墨子閒詁》

13

節葬下:

故子墨子言曰：“今天下之士君子，中請¹將欲為仁義，求為上士，上欲中聖王之道，下欲中國家百姓之利，故當若節喪之為政，而不可不察此者也。”

Simplicity in Funerals III:

Hence, Mozi said: If the gentlemen of the world really want to practise righteousness and magnanimity, and to seek to be superior men, desiring to attain the way of the sage-kings on the one hand and to procure blessings for the people on the other, they cannot afford to neglect the principle of Simplicity in Funeral in government.

1. 請 : Previously mistranscribed as "謂". Corrected by 孫詒讓《墨子閒詁》