《親士 - Befriending the Learned》

1

親士:

入國而不存其士，則亡國矣。見賢而不急，則緩其君矣。非賢無急，非士無與慮國，緩賢忘士而能以其國存者，未曾有也。

Befriending the Learned:

If one does not preserve the learned in a state he will be injuring the state; if one is not zealous (to recommend) the virtuous upon seeing one, he will be neglecting the ruler. Enthusiasm is to be shown only to the virtuous, and plans for the country are only to be shared with the learned. Few are those, who, neglecting the virtuous and slighting the learned, could still maintain the existence of their countries.

2

親士:

昔者文公出走而正天下，桓公去國而霸諸侯，越王句踐遇吳王之醜，而尚攝中國之賢君。三子之能達名成功於天下也，皆於其國抑而大醜也。太上無敗，其次敗而有以成，此之謂用民。

Befriending the Learned:

Formerly Lord Wen was once in exile and yet later became the leading feudal lord. Lord Huan was once forced to leave his state and yet later became a "tyrant" among the feudal lords. Lord Gou Jian of Yue was once brought under humiliation by the king of Wu, and yet he was later looked upon with awe by the princes of China. The reason that these three men became famous and successful in the world lies in that they were able to endure shame and humiliation within their states. The greatest men know of no defeat. The next greatest turn failure into success, and this, by the employment of the people.

3

親士:

吾聞之曰：“非無安居也，我無安心也。非無足財也，我無足心也。”是故君子自難而易彼，眾人自易而難彼，君子進不敗其志，內究其情，雖雜庸民，終無怨心，彼有自信者也。是故為其所難者，必得其所欲焉，未聞為其所欲，而免其所惡者也。是故偪臣傷君，諂下傷上。君必有弗弗之臣，上必有詻詻之下。分議者延延，而支苟者詻詻，焉可以長生保國。

Befriending the Learned:

I have heard it said: It is not that there is no peaceful abode but that I have no peaceful heart (over others' homelessness); it is not that my wealth is not sufficient but that my passion yearns for more (to improve others' conditions). Therefore the superior man is strict with one's self but lenient with others (in matters of conduct) while the multitude are lenient with themselves but strict with others. The superior man carries out his ambitions successfully in action and studies the situation when he is at leisure. Even when he is taken as a mediocre individual he feels no dissatisfaction. This is because he has self-confidence. Therefore, those who attempt what seems difficult to them will obtain what they desire, but few who aim at what they desire can avoid what they dislike. Therefore, artful ministers are harmful to the lord and flattering subordinates are injurious to the ruler. The lord should have uncompromising ministers; the ruler should have stern subordinates. Only when counsel is given with farsightedness and advice administered with sternness, can the life of the state be secure and permanent.

4

親士:

臣下重其爵位而不言，近臣則喑，遠臣則唫，怨結於民心，諂諛在側，善議障塞，則國危矣。桀紂不以其無天下之士邪？殺其身而喪天下。故曰：“歸國寶，不若獻賢而進士。”

Befriending the Learned:

If (to the contrary) the subordinates should value their positions and keep silence, the ministers near at hand would be speechless and those far away could only sigh, and the people would become bitter. When the ruler is surrounded with praises and flatteries and insulated against good counsels, then the country is in danger. Was it not because they would not employ the scholars, that Jie and Zhou lost their empire and their lives? Thus it is said : To offer the greatest treasure of the country to the ruler is not as laudable as to recommend the virtuous and introduce the learned.

5

親士:

今有五錐，此其銛，銛者必先挫。有五刀，此其錯，錯者必先靡，是以甘井近竭，招木近伐，靈龜近灼，神蛇近暴。是故比干¹之殪，其抗也；孟賁之殺，其勇也；西施之沈，其美也；吳起之裂，其事也。故彼人者，寡不死其所長，故曰：“太盛難守也。”

Befriending the Learned:

Among the five weapons the sharpest will be broken first. Among the five swords the keenest will be first worn out. The sweet wells become sooner dry and the elegant trees are oftener felled. The tortoises that are more responsive are oftener burned and the snakes that show more magic power are more sacrificed. Thus, Bi Gan died of his uprightness; Meng Ben perished by his strength; Xi Shi paid with her life for her beauty; and Wu Qi was torn alive for his achievement. This shows that there are but few who excel other people and do not perish on account of it. Hence the saying: Position of the supreme is hard to keep.

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

6

親士:

故雖有賢君，不愛無功之臣；雖有慈父，不愛無益之子。是故不勝其任而處其位，非此位之人也；不勝其爵而處其祿，非此祿之主也。良弓難張，然可以及高入深；良馬難乘，然可以任重致遠；良才難令，然可以致君見尊。是故江河不惡小谷之滿己也，故能大。聖人者，事無辭也，物無違也，故能為天下器。是故江河之水，非一源 之水¹也。千鎰之裘，非一狐之白也。夫惡有同方取不取同而已者乎？蓋非兼王之道也。是故天地不昭昭，大水不潦潦，大火不燎燎，王德不堯堯者，乃千人之長也。

Befriending the Learned:

Even the kind ruler will not show favours to ministers without merit. Even the affectionate father will not love his useless sons. He who occupies a position but is not equal to the task is not the proper person for the position. He who draws emoluments but does not deserve the rank is not the proper proprietor of the emoluments. Good bows may be hard to draw, but they can reach great heights and pierce deeply. Good horses may be hard to ride on, but they can carry heavy burdens and make long journeys. Real talents may be hard to command, but they can be trusted to be envoys to the court of the emperor and to meet the nobility. Therefore the big rivers do not despise the little brooklets for tributaries. And great men do not neglect any menial task or reject any trifle, and so they become vessels for the world. The water in a river does not come from a single source, neither is the fur coat that is worth a thousand yi composed of the white fur of a single fox. Now, to discard those who agree with the right but employ those who agree with one's self is not the way to be a great ruler. (Just as) Heaven and earth do not dazzle, great bodies of water do not boil and foam, and great conflagrations do not coruscate, (so) the imperial character does not lift itself up beyond reach.

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

7

親士:

其直如矢，其平如砥，不足以覆萬物，是故溪陝者速涸，逝淺者速竭，墝埆者其地不育。王者淳澤不出宮中，則不能流國矣。

Befriending the Learned:

As to the chieftain of only a thousand people, he is straight like an arrow and smooth like a whetstone, unable to tolerate the manifold ways. For narrow gorges clog up rapidly, shallow streams are soon exhausted, and the barren land does not bear fruits. When a ruler confines his favours within his palace, then they cannot be shared by the whole country.

《修身 - Self-cultivation》

1

修身:

君子戰雖有陳，而勇為本焉。喪雖有禮，而哀為本焉。士雖有學，而行為本焉。是故置本不安者，無務豐末。近者不親，無務來遠。親戚不附，無務外交。事無終始，無務多業。舉物而闇，無務博¹聞。

Self-cultivation:

Though there should be tactics in war, courage is fundamental. Though there should be ceremonies for mourning, grief is essential. Though a scholar should be learned, he must first of all exhibit good conduct. When the seeds are not well sown, there is no use in labouring for a good harvest. When the people near-by are not befriended there is no use of endeavouring to attract those at a distance. When one's relatives are not submissive, there is no use in endeavouring to establish contacts with the outside world. When one cannot accomplish a single task from beginning to end. there is no use of attempting many things. And when one is ignorant of a commonplace that is pointed out, there is no use of pursuing wide knowledge.

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

2

修身:

是故先王之治天下也，必察邇來遠，君子察邇而邇脩者也。見不脩行，見毀，而反之身者也，此以怨省而行脩矣。譖慝之言，無入之耳，批扞之聲，無出之口，殺傷人之孩，無存之心，雖有詆訐之民，無所依矣。

Self-cultivation:

Therefore, when the early kings administered the empire, they would investigate what was within reach and attract those at a distance. Investigation of a locality by the superior men means its orderly government. When they discovered misconduct or depravity, they corrected themselves. Thus all complaints disappeared and conduct became regulated (by itself). When the superior men do not listen to treacherous words or utter any threatening sound, or entertain any idea of injuring somebody, then even if there were underhanded persons they would lose support. Therefore the superior men are daily more energetic in performing their duty, but weaker in their desires, and more stately in their appearance.

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。動於心者，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:

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 : Previously mistranscribed as "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，源濁者流不清，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 : Previously mistranscribed as "耗". Corrected by 孫詒讓《墨子閒詁》

《所染 - On Dyeing》

Books referencing 《所染》

1

所染:

子墨子言見染絲者而歎曰：“染於蒼則蒼，染於黃則黃。所入者變，其色亦變。五入必而已，則為五色矣。故染不可不慎也。”

On Dyeing:

Watching a dyer of silk at work, Mozi sighed, saying: What is dyed in blue becomes blue, what is dyed in yellow becomes yellow. When the silk is put in a different dye, its colour becomes also different. Having been dipped in five times, it has changed its colour five times. Therefore dyeing should be done with great care.

2

所染:

非獨染絲然也，國亦有染。舜染於許由¹、伯陽、禹染於皋陶、伯益，湯染於伊尹、仲虺，武王染於太公、周公。此四王者所染當，故王天下，立為天子，功名蔽天地。舉天下之仁義顯人，必稱此四王者。

On Dyeing:

This is true not only with silk dyeing; even a country changes its colour in response to its influences. Thus Shun came under the influences of Xu You and Bo Yang; Yu, under that of Gao Tao and Bo Yi; Tang, under that of Yi Yin and Zhong Hui; and King Wu, under that of the Grand Duke and Duke Zhou. Now these four kings had been under good influences. Therefore they came to possess the empire and were commissioned Sons of Heaven (Emperors). Their achievements and great fame extended from Heaven to earth. And when the preeminently magnanimous and righteous figures of the world are mentioned, they are invariably those referred to.

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

3

所染:

夏桀染於干辛、推哆，殷紂染於崇侯、惡來，厲王染於厲公長父、榮夷終，幽王染於傅公夷、蔡公穀。此四王者所染不當，故國殘身死，為天下僇。舉天下不義辱人，必稱此四王者。

On Dyeing:

Jie of Xia came under the influence of Gan Xin and Tui Yi; Zhou of Yin, under that of the Duke of Zhong and E Lai; King Li, under that of Chang Fu, Duke Li, and Yi Zhong of the State of Rong; and King You, under that of Yi, Duke of Fu, and Gu, Duke of Cai. Now these four kings had been under bad influences. Therefore they lost their empire and their lives, and were persecuted everywhere. And when the most unrighteous and shameful persons of the world are mentioned, they are invariably those referred to.

4

所染:

齊桓染於管仲、鮑叔，晉文染於舅犯、高偃，楚莊染於孫叔、沈尹，吳闔閭染於伍員、文義，越句踐染於范蠡大夫種。此五君 者¹所染當，故霸諸侯，功名傅於後世。

On Dyeing:

Lord Huan of Qi came under the influence of Guan Zhong and Bao Shu; Lord Wen of Jin, under that of Uncle Fan and Gao Yan; Lord Zhuang of Chu, under that of Sun Shu and the Minister of Shen; He Lu of Wu, under that of Wu Yuan and Wen Yi; and Gou Jian of Yue, under that of Fan Li and Minister Zhong. Now these five lords had been under good influences. Therefore they became Tyrants among the feudal lords and their achievements and their fame were handed down to posterity.

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

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，智伯搖染於智國、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 : Previously mistranscribed as "伷". Corrected by 孫詒讓《墨子閒詁》

6

所染:

凡君之所以安者，何也？以其行理也，行理性於染當。故善為君者，勞於論人，而佚於治官。不能為君者，傷形費神，愁心勞意，然國逾危，身逾辱。此六君者，非不重其國，愛其身也，以不知要故也。不知要者，所染不當也。

On Dyeing:

Now, how can the rulers obtain security? They can obtain it by following the right way. And one will naturally follow the right way when under good influence. Therefore capable rulers are very painstaking in the selection of men while they may not be so careful in attending to the administration (themselves). But the incapable wear out their body and exhaust their energy, tax their mind and stretch their thought, and yet their states are only placed in greater danger and their persons under more humiliation. Now, it is not that these six princes do not value their states or hold their lives cheap, it is really that they do not understand the relative importance of things. And it is due to bad influences that their idea of importance is distorted.

7

所染:

非獨國有染也，士亦有染。其友皆好仁義，淳謹畏令，則家日益，身日安，名日榮，處官得其理矣，則段干木、禽子、傅說之徒是也。其友皆好矜奮，創作比周，則家日損，身日危，名日辱，處官失其理矣，則子西、易牙、豎刀¹之徒是也。《詩》曰：“必擇所堪。”必謹所堪者，此之謂也。

On Dyeing:

Not only states but also individuals are subject to influences. If one has for friends none but those who Iove magnanimity and righteousness and who are careful and respectful of course one's family will become more prosperous, one's person more at peace, and one's name more honorable every day; and, as an official, one will be properly qualified. Examples of such are Duan Gan Mu, Qinzi, and Fu Yue. (On the contrary) if one has for friends none but those who are proud and quarrelsome and who pretend to be intimate, naturally one's family will be reduced to straits, one's person will be more in danger, and one's name more dishonourable every day and one will not be qualified for office. And, examples of such are Zi Xi, Yi Ya, and Shu Diao. An Ode says: "One must choose what to be tinged with." To be careful about what one is to be tinged with is just the theme of this (essay).

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

《法儀 - On the necessity of standards》

1

法儀:

子墨子曰：“天下從事者，不可以無法儀，無法儀而其事能成者無有 也¹。雖至士之為將相者，皆有法，雖至百工從事者，亦皆有法。百工為方以矩，為圓以規，直 衡以水，²以繩，正以縣。無巧工、不巧工，皆以此五者為法。巧者能中之，不巧者雖不能中，放依以從事，猶逾己。故百工從事，皆有法所度。”

On the necessity of standards:

Mozi said: To accomplish anything whatsoever one must have standards. None have yet accomplished anything without them. The gentlemen fulfilling their duties as generals and councillors have their standards. Even the artisans performing their tasks also have their standards. The artisans make square objects according to the square, circular objects according to the compasses; they draw straight lines with the carpenter's line and find the perpendicular by a pendulum. All artisans, whether skilled or unskilled, employ these five standards. Only the skilled workers are accurate. Though the unskilled labourers have not attained accuracy, yet they do better by following these standards than otherwise. Thus all artisans follow the standards in their work.

1. 也 : Lost in transcription. 孫詒讓《墨子閒詁》
2. 衡以水， : Lost in transcription. 吳毓江《墨子校注》

2

法儀:

今大者治天下，其次治大國，而無法所度，此不若百工辯也。然則奚以為治法而可？當皆法其父母，奚若？天下 之¹為父母者眾，而仁者寡，若皆法其父母，此法不仁也。法不仁不可以為法，當皆法其學，奚若？天下之為學者眾，而仁者寡，若皆法其學，此法不仁也。法不仁不可以為法，當皆法其君，奚若？天下之為君者眾，而仁者寡，若皆法其君，此法不仁也。法不仁不可以為法。故父母、學、君三者，莫可以為治法 而可²。

On the necessity of standards:

Now, the government of the empire and that of the large states do not observe their standards. This shows the governors are even less intelligent than the artisans. What, then, should be taken as the proper standard in government? How will it do for everybody to imitate his parents? There are numerous parents in the world but few are magnanimous. For everybody to imitate his parents is to imitate the unmagnanimous. Imitating the unmagnanimous can not be said to be following the proper standard. How will it do for everybody to follow his teacher? There are numerous teachers in the world but few are magnanimous. For everybody to imitate his teacher is to imitate the unmagnanimous. Imitating the unmagnanimous cannot be taken as following the proper standard. How will it do for everybody to imitate his ruler? There are many rulers in the world but few are magnanimous. For everybody to imitate the ruler is to imitate the unmagnanimous. Imitating the unmagnanimous cannot be taken as following the right standard. So then neither the parents nor the teacher nor the ruler should be accepted as the standard in government.

1. 之 : Lost in transcription. 吳毓江《墨子校注》
2. 而可 : Deleted. 由王校改。

3

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 standards:

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.

4

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 standards:

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 : Lost in transcription. 孫詒讓《墨子閒詁》
2. 曰 : Previously mistranscribed as "日". Corrected by 吳毓江《墨子校注》
3. 知 : Lost in transcription. 孫詒讓《墨子閒詁》

5

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 standards:

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 : Lost in transcription. 孫詒讓《墨子閒詁》
2. 其賊 : Previously mistranscribed as "賊其". Corrected by 孫詒讓《墨子閒詁》

《七患 - The seven causes of anxiety》

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，臣懾雨不敢拂，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不忠，所忠不信，六患也。畜種菽粟不足以食之，大臣不足 以⁵事之，賞賜不能喜，誅罰不能威，七患也。以七患居國，必無社⁶稷；以七患守城，敵至國傾。七患之所當，國必有殃。

The seven causes of anxiety:

Mozi said: There are seven causes of worry to a state and they are: (1) When the outer and the inner city walls are not defensible; (2) When an enemy state is approaching and yet one's neighbours do not come to the rescue; (3) 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; (4) 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; (5) 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; (6) When those trusted are not loyal and the loyal are not trusted; and (7) 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. 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 : Previously mistranscribed as "持". Corrected by 清畢沅《墨子注》
2. 持 : Previously mistranscribed as "待". Corrected by 孫詒讓《墨子閒詁》
3. 佼 : Previously mistranscribed as "反". Corrected by 吳毓江《墨子校注》
4. 信 : Previously mistranscribed as "言". Corrected by 孫詒讓《墨子閒詁》
5. 以 : Lost in transcription. 孫詒讓《墨子閒詁》
6. 社 : Previously mistranscribed as "杜". Corrected by 孫詒讓《墨子閒詁》

2

七患:

凡五穀者，民之所仰也，君之所以為養也。故民無仰則君無養，民無食則不可事。故食不可不務也，地不可不力也，用不可不節也。五穀盡收，則五味盡御於主，不盡收則不盡御。一穀不收謂之饉，二穀不收謂之旱，三穀不收謂之凶，四穀不收謂之餽，五穀不收謂之饑。歲饉，則仕者大夫以下皆損祿五分之一。旱，則損五分之二。凶則損五分之三。餽，則損五分之四。饑，則盡無祿，稟食而已矣。故凶饑存乎國，人君徹鼎食五分之三¹，大夫徹縣，士不入學，君朝之衣不革制，諸侯之客，四鄰之使，雍飧²而不盛，徹驂騑，塗不芸，馬不食粟，婢妾不衣帛，此告不足之至也。

The seven causes of anxiety:

Now, the five grains are the people's main, stay and the source of the ruler's revenue. When the people lose their support the ruler cannot have any revenue either. And without food the people will not observe order. Therefore, food should be secured, land cultivated and expenditures cut down. When all the five grains are gathered, all the five tastes will be offered the ruler; when not all gathered, the five tastes will not be all offered. Failure of one grain is called dearth; failure of two grains is called scarcity; failure of three grains is called calamity; failure of four grains is called want; and failure of all five grains is called famine. When the country is in dearth, all the salaries of the officials below the rank of the minister will be reduced by one-fifth; in scarcity, they will be reduced by two-fifths; in calamity, they will be reduced by three-fifths; in want, they will be reduced by four-fifths; and when famine is in the country there will be no salaries beyond their rations. Therefore when famine and dearth visit a country, the ruler will omit three from the five items of sacrifice, the officials will suspend the courts, and the scholars will not go to school and the lord will not put on his robe to give audience. Even envoys from other feudal lords and messengers from neighbouring states are entertained with cooked food only, and it is not sumptuous. The side-horses of the carriage-team are done away with and the walks (in the palace) are not weeded. Neither are the horses fed with grains, nor are the concubines and maids clothed with silk. And this is the sign of extreme scarcity.

1. 三 : Previously mistranscribed as "五". Corrected by 孫詒讓《墨子閒詁》
2. 飧 : Previously mistranscribed as "食". Corrected by 孫詒讓《墨子閒詁》

3

七患:

今有負其子而汲者，隊其子於井中，其母必從而道之。今歲凶，民饑道餓，重其子此疚於隊，其可無察邪？故時年歲善，則民仁且良；時年歲凶，則民吝且惡。夫民何常此之有？為者疾，食者眾，則歲無豐。故曰：“財不足則反之時，食不足則反之用。”故先民以時生財，固本而用財，則財足。故雖上世之聖王，豈能使五穀常收而旱水不至哉？然而無凍餓之民者，何也？其力時急而自養儉也。故《夏書》曰：“禹七年水。”《殷書》曰：“湯五年旱。”此其離凶餓甚矣。然而民不凍餓者，何也？其生財密，其用之節也。

The seven causes of anxiety:

Now, if carrying her child and drawing water from a well, a woman dropped the child into the well, she would of course endeavour to get it out. But famine and dearth is a much greater calamity than the dropping of a child. Should there not be also endeavour (to prevent it)? People are gentle and kind when the year is good, but selfish and vicious when it is bad. Yet, how can they be held responsible? When many produce but few consume then there can be no bad year; on the contrary, when few produce but many consume then there can be no good year. Thus it is said: scarcity of supply should stimulate study of the seasons and want of food demands economy of expenditures. The ancients produced wealth according to seasons. They ascertained the source of wealth before they appropriated the products, and therefore they had plenty. Could even the ancient sage-kings cause the five grains invariably to ripen and be harvested and the floods and the droughts never to occur? Yet, none were frozen or starved, why was it? It was because they made full use of the seasons and were frugal in their own maintenance. The history of Xia says that the Deluge lasted seven years in the time of Yu and the history of Yin tells that a drought visited Tang for five years. These are the ext, remes of disasters. Yet the people were not frozen or starved. Why was this so? The reason lies in diligent production and thrifty consumption.

4

七患:

故倉¹無備粟，不可以待凶饑；庫無備兵，雖有義不能征無義；城郭不備全，不可以自守；心無備慮，不可以應卒。是若慶忌無去之心，不能輕出。夫桀無待湯之備，故放；紂無待武王之備，故殺。桀、紂貴為天子，富有天下，然而皆滅亡於百里之君者，何也？有富貴而不為備也。故備者，國之重也；食者，國之寶也；兵者，國之爪也。城者所以自守也。此三者國之具也。

The seven causes of anxiety:

Therefore, famine and dearth cannot be prepared against unless there are stored grains in the granaries, and justice cannot be maintained against the unjust unless there are ready weapons in the armoury. One cannot defend himself unless the inner and the outer city walls are in repair, and one cannot meet emergencies unless his ideas are well thought out. Thus Qing Ji was unprepared, and he should not have set out on the journey. Jie made no preparations against Tang and he was sent to exile. And Zhou made no preparations against Wu and he was executed. Now, Jie and Zhou were both emperors in rank and possessed the whole empire, yet they both perished at the hands of rulers (of states) of only a hundred li square. What is the reason for this? Because they depended on their rank and wealth and made no preparations. Therefore, preparation is what a country should emphasize. Supply is the treasure of a country, armament its claws, and the city walls are the stronghold of its self-defence. And these three items are the essentials to the existence of a state.

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

5

七患:

故曰：以其極賞，以賜無功，虛其府庫，以備車馬、衣裘、奇怪，苦其役徒，以治宮室觀樂；死又厚為棺槨，多為衣裘。生時治臺榭，死又脩墳墓。故民苦於外，府庫單於內，上不厭其樂，下不堪其苦。故國離寇敵則傷，民見凶饑則亡，此皆備不具之罪也。且夫食者，聖人之所寶也。故《周書》曰：“國無三年之食者，國非其國也；家無三年之食者，子非其子也。”此之謂國備。

The seven causes of anxiety:

(The present rulers) squander great amounts of wealth to reward the undeserving, empty the treasury to acquire carriages and horses, exhaust the labourers to build palaces and furnish amusements. Upon their death, again, thick coffins and many coats and fur coats are to be furnished. Porches and pavilions are built for them while they are living. and tombs when they are dead. By this the people are embittered and the treasury is left lean. While the amusements are not yet satisfying to the superiors, the hardship already becomes unbearable for the subjects. Such a state will fall under any attack and such people will perish by famine. And all this is due to the absence of preparation. Moreover, food is what the sages treasured. The history of Zhou says, "Without three years' food (in store) a state cannot be a state (as it is in danger of losing its sovereignty). A family being without food in store to be sufficient for three years its children cannot be its children (who are in danger of being abandoned or sold to others)." Such, then, is the preparation of a country.

《辭過 - Indulgence in Excess》

1

辭過:

子墨子曰：古之民，未知為宮 室¹時，就陵阜而居，穴而處，下潤濕傷民，故聖王作為宮室。為宮室之法，曰： 室²高足以辟潤濕，邊足以圉風寒，上足以待雪霜雨露，宮牆之高，足以別男女之禮，謹此則止。費 凡³財勞力，不加利者，不為也。 役，脩其城郭，則民勞而不傷；以其常正，收其租稅，則民費而不病。民所苦者非此也，苦於厚作斂於百姓。⁴是故聖王作為宮室，便於生，不以為觀樂也。作為衣服帶履，便於身，不以為辟怪也，故節於身，誨於民，是以天下之民可得而治，財用可得而足。

Indulgence in Excess:

Mozi said: Before the art of building houses and palaces was known primitive people lingered by the mounds and lived in caves. It was damp and injurious to health. Thereupon the sage-kings built houses and palaces. The guiding principles for these buildings were these: The house shall be built high enough to avoid the damp and moisture; the walls thick enough to keep out the wind and cold; the roof strong enough to stand snow, frost, rain, and dew; and the walls in the palace high enough to observe the propriety of the sexes. These are sufficient, and any expenditure of money and energy that does not bring additional utility shall not be permitted. When the city walls are repaired with regular labour, the people may feel tired but there is no exhaustion. When taxes are collected according to custom, the people may be deprived of some money but there is no bitterness. The real woe of the people does not lie here, it lies in heavy taxes. The sage-kings built houses and palaces in order to better the living conditions and not for pleasures of sight. They made clothes and hats, belts and shoes in order to protect the body and not for novelty. They were thrifty themselves and taught the people to be the same. And so, the people in the whole world became orderly and wealth was sufficient for use.

1. 室 : Lost in transcription. 孫詒讓《墨子閒詁》
2. 室 : Lost in transcription. 孫詒讓《墨子閒詁》
3. 凡 : Lost in transcription. 孫詒讓《墨子閒詁》
4. 役，脩其城郭，則民勞而不傷；以其常正，收其租稅，則民費而不病。民所苦者非此也，苦於厚作斂於百姓。 : Moved here from entry 3. 孫詒讓《墨子閒詁》

2

辭過:

當今之主，其為宮室則與此異矣。必厚作斂於百姓，暴奪民衣食之財，以為宮室，臺榭曲直之望，青黃刻鏤之飾。為宮室若此，故左右皆法象之，是以其財不足以待凶饑、振¹孤寡，故國貧而民難治也。君實欲天下之治，而惡其亂也，當為宮室不可不節。

Indulgence in Excess:

When the presents rulers build their residences, they are quite different from this. They would tax the people, robbing them of their means of livelihood, in order to have their palaces covered with porches and pavilions in various designs and adorned with paintings and sculpture. When the ruler builds his palaces in this fashion, his assistants naturally imitate him. And, so, there is not sufficient wealth to prepare against famine and dearth or to relieve the orphans and widows. And the people become more unruly as the state becomes poorer. If the rulers sincerely desire to have the empire orderly and hate to see it in disorder, they must not indulge in building houses and palaces.

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

3

辭過:

古之民，未知為衣服時，衣皮帶茭，冬則不輕而溫，夏則不輕而凊。聖王以為不中人之情，故作誨婦人治 役，脩其城郭，則民勞而不傷；以其常正，收其租稅，則民費而不病。民所苦者非此也，苦於厚作斂於百姓。¹絲麻，梱布絹，以為民衣。為衣服之法：冬則練帛之中，足以為輕且凊，謹此則止。故聖人 之²為衣服，適身體和肌膚而足矣。非榮耳目而觀愚民也。當是之時，堅車良馬不知貴也，刻鏤文采，不知喜也。何則？其所道之然。故民衣食之財，家足以待旱水凶饑者，何也？得其所以自養之情，而不感於外也。是以其民儉而易治，其君用財節而易贍也。府庫實滿，足以待不然。兵革不頓，士民不勞，足以征不服。故霸王之業，可行於天下矣。

Indulgence in Excess:

Before clothing was known the primitive people wore coats of furs and belts of straw. They were neither light and warm in winter nor light and cool in summer. The sage-king thought this did not satisfy the needs of man. So, he taught the women to produce silk and flax and to weave cloth and linen, therewith to make clothing for the people. The guiding principles for clothing were these: In winter the underwear shall be made of spun-silk so as to be light and warm. In summer it shall be made of coarse flax so as to be light and cool. And this is sufficient. Therefore the sages made their clothes just to fit their stature and size, and not for the purpose of pleasing the senses or to dazzle the common people. In that age, durable carts and gentle horses were not valued, neither were sculpture and adornments prized. What is the reason for this? The reason lies in the kind of leadership. The people had sufficient means of livelihood in their home to meet either drought or flood, dearth or famine. Why? Because they understood the needs of self-support and paid little attention to external appearance. So, the people were frugal and orderly and the ruler was thrifty and easily supported. The store house and treasury were full, prepared against misfortunes. Armour and weapons were not left in disuse and the soldiers and the people were not tired, ready to punish the unsubmissive. Thus the ruler could become a tyrant over the empire.

1. 役，脩其城郭，則民勞而不傷；以其常正，收其租稅，則民費而不病。民所苦者非此也，苦於厚作斂於百姓。 : Moved to entry 1. 孫詒讓《墨子閒詁》
2. 之 : Lost in transcription. 孫詒讓《墨子閒詁》

4

辭過:

當今之主，其為衣服則與此異矣，冬則輕煥，夏則輕凊，皆已具矣。必厚作斂於百姓，暴奪民衣食之財，以為錦繡文采靡曼之衣，鑄金以為鉤，珠玉以為珮，女工作文采，男工作刻鏤，以 為¹身服，此非云益煥之情也。單財勞力，畢歸之於無用 也²，以此觀之，其為衣服非為身體，皆為觀好，是以其民淫僻而難治，其君奢侈而難諫也。夫以奢侈之君，御妤淫僻之民，欲國無亂，不可得也。君實欲天下之治而惡其亂，當為衣服不可不節。

Indulgence in Excess:

The present rulers are quite different from this when they make their clothes. Having what is warm and light in winter and what is light and cool in summer, they would yet heavily tax the people, robbing them of their means of livelihood, in, order to have elaborately embroidered and gorgeous garments. Hooks are made of gold and ornaments on the girdle consist of pearls and jades. Women are employed to make the embroidery and men to do the carving. All these are for the adornment of the body. They really add little to its warmth. Wealth is squandered and energy wasted all for naught. So, then, when clothing is made not for the body but for brilliant appearance, the people will be wicked and unruly and the ruler extravagant and deaf to good counsel. It will be impossible to keep the country 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 making clothing excessively.

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

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 : Previously mistranscribed as "飾". Corrected by 吳毓江《墨子校注》
2. 雖 : Lost in transcription. 孫詒讓《墨子閒詁》

6

辭過:

古之民未知為舟車時，重任不移，遠道不至，故聖王作為舟車，以便民之事。其為舟車也，完¹固輕利，可以任重致遠，其為用財少，而為利多，是以民樂而利之。故法令不急而行，民不勞而上²足用，故民歸之。

Indulgence in Excess:

Before the primitive people know how to make boats and carts they could neither carry a heavy load nor travel a great distance. Thereupon the sage-king made boats and carts to facilitate the people. The boats and carts were made durable and convenient so that they would carry much and travel far. Such an undertaking takes little wealth but produces many benefits. Naturally the people found it agreeable and convenient. The people were not tired out and yet the ruler's needs were all supplied. So, people were attracted to him.

1. 完 : Previously mistranscribed as "全". Corrected by 吳毓江《墨子校注》
2. 上 : Previously mistranscribed as "止". Corrected by 孫詒讓《墨子閒詁》

7

辭過:

當今之主，其為舟車與此異矣。完¹固輕利皆已具，必厚作斂於百姓，以飾舟車。飾車以文采，飾舟以刻鏤，女子廢其紡織而脩文采，故民寒。男子離其耕稼而脩刻鏤，故民饑。人君為舟車若此，故左右象之，是以其民饑寒並至，故為姦袤。 姦邪²多則刑罰深，刑罰深則國亂。君實欲天下之治而惡其亂，當為舟車，不可不節。

Indulgence in Excess:

When the present rulers make boats and carts, it is quite different. Having made them durable and convenient, they would yet heavily tax the people to decorate them. The carts are decorated with embroidery and boats with carving. Women have to stop weaving to do the enibroidery so the people are left cold. While men have to abandon agriculture to do the carving and so the people become hungry. When the ruler builds such boats and carts for himself, naturally his assistants imitate him. Therefore the people become victims of both hunger and cold, and they commit wickedness. Much wickedness is followed by heavy punishment, and heavy punishment places the country in disorder. If the rulers sincerely desire the empire to have order and hate to see it in disorder, they must not indulge themselves in constructing boats and carts excessively.

1. 完 : Previously mistranscribed as "全". Corrected by 吳毓江《墨子校注》
2. 姦邪 : Lost in transcription. 孫詒讓《墨子閒詁》

8

辭過:

凡回於天地之間，包於四海之內，天壤之情，陰陽之和，莫不有也，雖至聖不能更也。何以知其然？聖人有傳：天地也，則曰上下；四時也，則曰陰陽；人情也，則曰男女；禽獸也，則曰牡牝雄雌也。真天壤之情，雖有先王不能更也。雖上世至聖，必蓄私，不以傷行，故民無怨。宮無拘女，故天下無寡夫。內無拘女，外無寡夫，故天下之民眾。當今之君，其蓄私也，大國拘女累千，小國累百，是以天下之男多寡無妻，女多拘無夫，男女¹失時，故民少。君實欲民之眾而惡其寡，當蓄私不可不節。

Indulgence in Excess:

Every creature living between Heaven and earth and within the four seas partakes of the nature of Heaven and earth and the harmony of the Yin and the Yang. Even the greatest sages cannot alter this. How do we know? When they taught about Heaven and earth, they dwelt on the upper and the lower spheres and the four seasons, the principles of Yin and Yang and human nature, the phenomena of men and women, birds and animals, and that of the sexes. Even the early kings could not escape from the fundamentals of nature. Even the great sages of ancient times must keep a household. Only, as their conduct was not unfavorably affected, there was no dissatisfaction among the people, and as women were not kept within the palace (to be spinsters) there were few bachelors in the empire. As women were not kept within the palace and as there were few bachelors abroad, the population in the empire was large. The present rulers of large states retain as many women as a thousand in their household and those of small states as many as a hundred. Therefore men in the empire are mostly without wife and women without husband. The functions of men and women are prevented and the population becomes small. If the rulers sincerely desire the population to be large and hate to see it small, they must not indulge in retaining too many women.

1. 女 : Previously mist, ranscribed as "子". Corrected by 孫詒讓《墨子閒詁》

9

辭過:

凡此五者，聖人之所儉節也，小人之所淫佚也。儉節則昌，淫佚則亡，此五者不可不節。夫婦節而天地和，風雨節而五穀孰¹，衣服節而肌膚和。

Indulgence in Excess:

Now, in these five things the sages are temperate and economical while the wicked men are indulgent and excessive. Temperance and economy bring prosperity while indulgence and excess lead to destruction. One must not indulge in excess in these five things. When husband and wife do not indulge in excess, Heaven and earth will be harmonious; when wind and rain are not in excess, the five grains will ripen; and when excessive clothing is not indulged in, the body will be comfortable.

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

《三辯 - Threefold Argument》

1

三辯:

程繁問於子墨子曰：“ 夫子曰：¹‘聖王不為樂’，昔諸侯倦於聽治，息於鐘鼓之樂；士大夫倦於聽治，息於竽瑟之樂；農夫春耕、夏耘、秋斂、冬藏，息於瓴²缶之樂。今夫子曰：‘聖王不為樂’，此譬之猶馬駕而不稅，弓張而不弛，無乃非有血氣者之所 不³能至邪？”

Threefold Argument:

Cheng Fan asked Mozi: "Sir, you say the sage-kings did not have music. But, anciently, when the feudal lords were tired of attending to government, they found recreation in music of bells and drums. When the ministers and gentlemen were tired of attending to office they found recreation in music of Yu and Se. And the farmers ploughed the fields in spring, weeded them in summer, reaped the harvest in autumn, and stored the grains in winter. Then they would enjoy music of jars and vases. Sir, you say the sage-kings did not have music. This would be comparing them to the horse placed under yoke and never released, and the bow drawn and never unstrung. Is this not impossible for the ordinary human being?"

1. 夫子曰： : Lost in transcription. 孫詒讓《墨子閒詁》
2. 瓴 : Previously mistranscribed as "聆". Corrected by 清畢沅《墨子注》
3. 不 : Deleted. 吳毓江《墨子校注》

2

三辯:

子墨子曰：“昔者堯舜有茅茨者，且以為禮，且以為樂。湯放桀於大水，環天下自立以為王，事成功立，無大後患， 因先王之樂，又¹自作樂，命曰 《護》，又脩²《九招》。武王勝殷殺紂，環天下自立以為王，事成功立，無大後患，因先王之樂，又自作樂，命曰《象》。周成王因先王³之樂， 又自作樂，⁴命曰《騶虞》。周成王之治天下也，不若武王。武王之治天下也，不若成湯。成湯之治天下也，不若堯舜。故其樂逾繁者，其治逾寡。自此觀之，樂非所以治天下也。”

Threefold Argument:

Mozi replied: In ancient times, Yao and Shun lived in huts and yet they made codes of propriety and composed music. Tang sent Jie to exile on the ocean and installed himself ruler of the empire. Having achieved success and without cause for anxiety, he added to the music of the former kings that of his own composition, called "The Salvation" and also instituted the "Jiuzhao." King Wu conquered the Yin dynasty and executed Zhou and installed himself ruler of the empire. Having achieved success and having no cause of anxiety, he added to the music of the former kings that of his own composition, called "Xiang." King Cheng of Zhou again added to the music of the former kings that of his own composition, named "Zouyu." The reign of King Cheng was not so good as that of King Wu, that of King Wu was not so good as that of Tang the Successful, and that of Tang the Successful was not so good as that of Yao and Shun. So, then, he who has the more elaborate music has the less efficient government. Judging from this, music is not anything to govern the empire with.

1. 因先王之樂，又 : Lost in transcription. 孫詒讓《墨子閒詁》
2. 《護》，又脩 : Lost in transcription. 孫詒讓《墨子閒詁》
3. 王 : Previously mistranscribed as "生". Corrected by 孫詒讓《墨子閒詁》
4. 又自作樂， : Lost in transcription. 孫詒讓《墨子閒詁》

3

三辯:

程繁曰：“子曰：‘聖王無樂’。此亦樂已，若之何其謂聖王無樂也？”子墨子曰：“聖王之命也，多寡之。食之利也，以知饑而食之者智也，因為無智¹矣。今聖有樂而少，此亦無也。”

Threefold Argument:

Cheng Fan objected: "Sir, you have said the sage-kings did not have music. This shows they did. How then can you say the sage-kings did not have music?" Mozi said: The desire of the sage-kings was to cut down excesses. Eating is of course profitable, but it takes so little intelligence to eat when one is hungry that it may be said to be nil. Now the sage-kings had music, but it was so little that it may also be said to be nil.

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