- ‘Now, little food, bad clothes, and the sacrifice of life for the sake of fame ; these are what it is difficult for people to approve of. Yet, when the sovereign was pleased with it, they were all able, in those cases, to bring themselves to them. How much more could they attain to universal mutual love, and the interchange of mutual benefits, which is different from such things! When a man loves others, they respond to and love him; when a man benefits others, they respond to and benefit him; when a man hates others, they respond to and hate him; when a man injures others, they respond to and injure him. It is only that rulers will not carry on their government on this principle, and, so, officers do not carry it out in their practice.' Yes; but now the officers and superior men say, 'Granted; the universal practice of mutual love would be good; but it is an impracticable thing. It is like taking up the Tâi mountain, and leaping with it over the Ho or the Chî.' Our Master said, 'That is not the proper comparison for it. To take up the Tâi mountain, and leap with it over the Ho or the Chi, may be called an exercise of most extraordinary strength; it is, in fact, what no one, from antiquity to the present time, has ever been able to do. But how widely different from this is the practice of universal mutual love, and the interchange of mutual benefits! ⚫Anciently, the sage kings practised this. How do we kn、 w that they did so? When Yü reduced all the country to order :—in the west, he made the western Ho and the Yû-tâu, to carry off the waters of Ch'ü-sun-wang; in the north, he made the Fang-yüan, the Pâi-chû, Hâuchih-ti, and the Tau of Fu-t'o; setting up also the Ti-ch'û, and chiselling out the Lung-mǎn, to benefit Yen, Tai, Hû, Mo, and the people of the western Ho; in the east, he drained the waters to Lû-fang and the marsh of Măng-chû, reducing them to nine channels, to limit the waters of the eastern country, and benefit the people of Ch'î-châu; and in the south, he made the Chiang, the Han, the Hwâi, the Zû, the course of the eastern current, and the five lakes, to benefit Ching, Ch'û, and Yüeh, the people of the wild south. These were the doings of Ya; and I am now for practising the same universal mutual love. 'When king Wăn brought the western country to good order, his light spread, like the sun 太若士行 政害愛之名退破國 太子也。 利利方 荆冀漏爲 楚州之底渠 山挈君故害 于之陸柱 越民防、鑿 以也越山日, 孟為之知 交姓 此之。碎,之 是亂寶 退之是故子墨子言日乃若夫少食惡衣殺身而爲 然而今天下之士君子日然乃若兼則善矣雖然不 子雖 河越然 利防者愛畢 言汝爲燕原禹交刧 禹東九代派治 之流澮胡注,天利 事,之以貉后下, 注,健與之西與自是不 •盡 火,此。 而越 王 左自 若右鼓 百其 or the moon, over its four quarters. He did not permit great States to insult small ones; he did not permit the multitude to oppress the fatherless and the widow; he did not permit violence and power to take from the husbandmen their millet, pannicled millet, dogs, and swine. Heaven, as if constrained, visited king Wăn with blessing. The old and childless were enabled to complete their years; the solitary and brotherless could yet mingle among the living; the young and parentless found those on whom they could depend, and grow up. These were the doings of king Wăn; and I am now for practising the same universal mutual love. 'King Wû tunneled through the Tâi mountain. The Record says, "There is a way through the mountain, made by me, the descendant of the kings of Châu :—I have accomplished this great work. I have got my virtuous men, and rise up full of reverence for Shang, Hsia, and the tribes of the south, the east, and the north. Though he has his multitudes of relatives, they are not equal to my virtuous men. If guilt attach to the people anywhere throughout the kingdom, it is to be required of me, the One man.” ' This describes the doings of king Wû, and I am now for practising the same universal mutual love'. If, now, the rulers of the kingdom truly and sincerely wish all in it to be rich, and dislike any being poor; if they desire its good government, and dislike disorder; they ought to practise universal mutual love, and the interchange of mutual benefits. This was the law of the sage kings; it is the way to effect the good government of the nation; it may not but be striven after. 可利下忠,是 利此聖王之法天下之治道也不 而天 可不務爲也 吉若月乍光于四方于西土不 國侮小國不爲衆庶侮鰥寡不 行兼矣昔者文王之治西土若 依而長此文王之事則 王仁 周將 王失無 王事 萬夏有泰事, 吾方蠻事 治相其 今有夷大隧 行罪,醜事,傳 有所有天 兼維貉旣日行所雜所 不相天子矣。予雖獲泰兼放於得臨不為若 I do not recollect to have read elsewhere of king Wû's tunneling through the Tai mountain. In what Mo quotes from some Record, we have sentences from different parts of the Shu-ching brought together. The account of the labours of Yü contains names also not elsewhere found. There are, no doubt, many errors in the text.-I omit the 是故子墨子言曰, which follow 行兼 UNIVERSAL LOVE. PART III. Our Master, the philosopher Mo, said, 'The business of benevolent men requires that they should strive to stimulate and promote what is advantageous to the kingdom, and to take away what is injurious to it." Speaking, now, of the present time, what are to be accounted the most injurious things to the kingdom1? They are such as the attacking of small States by great ones; the inroads on small Families by great ones; the plunder of the weak by the strong; the oppression of the few by the many; the scheming of the crafty against the simple; the insolence of the noble to the mean. To the same class belong the ungraciousness of rulers3, and the disloyalty of ministers ; the unkindness of fathers, and the want of filial duty on the part of sons. Yea, there is to be added to these the conduct of the mean men3, who employ their edged weapons and poisoned stuff, water and fire, to rob and injure one another. Pushing on the inquiry now, let us ask whence all these injurious things arise. Is it from loving others and advantaging others? It must be answered.'No;' and it must likewise be said, They arise clearly from hating others and doing violence to others.' If it be further asked whether those who hate and do violence to others hold the principle of loving all, or that of making distinctions, it must be replied, "They make distinctions.' So then, it is this principle of making distinctions between man and man, which gives rise to all that is most injurious in the kingdom. On this account we conclude that that principle is wrong. Our Master said, 'He who condemns others must have whereby to change them.' To condemn men, and have no means of changing them, is like saving them from fire by plunging them in water. A man's language in such a case must be improper. On this account our Master said, 'There is the principle of loving all, to take the place of that which makes distinctions.' 焉。之, 將必無可焉〇是故子墨子日兼以易 而無以易之臂之猶以水救火也其說 子墨子曰非人者必有以易之若非 子別 別之而必生害刃天也人 與 子也。別人從自 藥之 必所 日火 者別天日自又人,孝者 易說人 與也, 非此天也,之 'I suppose that the compiler-the disciple of Mo-begins to speak here. Throughout this part, however, the changes in the argument are indistinctly marked. 叉與 should here be expunged * I translate 分名by tclearly. 名 is probably a misprint for 明. 人者惠 賤,强 賤不 東詐之謀愚貫之敖賤此天下之害也 子墨子言日仁人之事者必務求與天 If, now, we ask, ‘And how is it that universal love can change the consequences of that other principle which makes distinctions ?' the answer is, 'If princes were as much for the States of others as for their own, what one among them would raise the forces of his State to attack that of another ?-he is for that other as much as for himself. If they were for the capitals of others as much as for their own, what one would raise the forces of his capital to attack that of another?-he is for that as much as for his own. If chiefs regarded the Families of others as their own, what one would lead the power of his Family to throw that of another into confusion ?-he is for that other as much as for himself. If, now, States did not attack, nor holders of capitals smite, one another, and if Families were guilty of no mutual aggressions, would this be injurious to the kingdom, or its benefit?' It must be replied, "This would be advantageous to the kingdom.' Pushing on the inquiry, now, let us ask whence all these benefits arise. Is it from hating others and doing violence to others? It must be answered, 'No;' and it must likewise be said, 'They arise clearly from loving others and doing good to others.' If it be further asked whether those who love others and do good to others hold the principle of making distinctions between man and man, or that of loving all, it must be replied, "They love all.' So then it is this principle of un versal mutual love which really gives rise to all that is most beneficial to the nation. On this acceunt we conclude that that principle is right'. Our Master said, a little while ago, 'The business of benevolent men requires that they should strive to stimulate and promote what is advantageous to the kingdom, and to take away what is injurious to it.' We have now traced the subject up, and found that it is the principle of universal love which produces all that is most beneficial to the kingdom, and the principle of making distinctions which produces all that is injurious to it. On this account what our 大必名卽所必相猶 天日生, 之所生天下之大利者吾本原別之所 天下之利除天下之害○今吾本原兼 且鄉吾本吉日仁人之事者必務求 之天且兼果別人人原下攻家家伐為國日,別。 所下鄉是生與利賊若之伐者若人人以藉〇 吾也.天兼 人人 人衆利 下 爲 利與家 為 之卽分與之 者哉爲彼猶爲已也然卽國都不相 夫誰獨舉其家以亂人之 伐人之都者哉爲彼猶爲已也爲人之 爲人之都若爲其都夫誰獨舉其都以 國以攻人之國者哉爲彼者由爲已也 然 所兼典 必生。也之 此姑害 易 國,別 之 誰故 獨何 子兼人從自嘗與不人人都已舉也 日、者者、愛本天相之之一也。其 ' I here transpose 子墨子曰, and put it after兼是也·This is required by the preceding argument, which ends simply with 是故別非也.With this 仁人之是者,是should evidently be 事.In the conoluding phrase—出乎 若方-the adoption of an old gloss, that 平 should be 平, enables us to make sense of it What follows, from 今吾將 down to 卽若其利, is confused and difficult. 與,與天下之利, is a misprint for 興 ; but there must be other corruptions transposition, however, some other liberties must still be taken with the next paragraph. In and omissions as well. One can see the author's drift; and I have tried to translate accordingly. Master said, "The principle of making distinctions between man and man is wrong, and the orinciple of universal love is right,' turns out to be correct as the sides of a square If, now, we just desire to promote the benefit of the kingdom, and select for that purpose the principle of universal love, then the acute ears and piercing eyes of people will hear and see for one another; and the strong limbs of people will move and be ruled for one another; and men of principle will instruct one another. It will come about that the old, who have neither wife nor children, will get supporters who will enable them to complete their years; and the young and weak, who have no parents, will yet find helpers that shall bring them up. On the contrary, if this principle of universal love is held not to be correct, what benefits will arise from such a view? What can be the reason that the scholars of the kingdom, whenever they hear of this principle of universal love. go on to condemn it? Plain as the case is, their words in condemnation of this principle do not stop;-they say, 'It may be good, but how can it be carried into practice ?' Our Master said, 'Supposing that it could not be practised, it seems hard to go on likewise to condemn it. But how can it be good, and yet incapable of being put into practice?' Let us bring forward two instances to test the matter:-Let any one suppose the case of two individuals, the one of whom shall hold the principle of making distinctions, and the other shall hold the principle of universal love. The former of these will say, 'How can I be for the person of my friend as much as for my own person? how can I be for the parents of my friend as much as for my own parents?' Reasoning in this way, he may see his friend hungry, but he will not feed him ; cold, but he will not clothe him; sick, but he will not nurse him; dead, but he will not bury him. Such will be the language of the individual holding the principle of distinction, and such will be his conduct. The language of the other, holding the principle of universality, will be different, and also his conduct. He will say, 'I have heard that he who wishes to play a lofty part among men, will be for the person of his friend as much as for his own person, and for the parents of his friend as much as for his own parents. It is only thus that he can attain his distinction ?' Reasoning in this way, when he sces his friend hungry, he will feed him; cold, he will clothe him; sick, he will nurse him; dead, he will bury him. Such will be the language of him who holds the principle of universal love, and such will be his conduct. 妻畢 以友不養親豈士不子卽何其母無肱 是身,日 睹友使用然而 可下下以待 天 下,其然埋其之其姑而登天天 所動 故為吾士飢若 退其 之卽 用之之長卷 士 者執別使其一士者執兼是故別士之言曰吾 其 非所身,終 之間母幼相為 言兼以弱教視 將是 以兼爲正是故以聰耳明目相爲 者出乎若方也今吾將正求典天下之利而取之 生天下之大害者也是故子墨子日則非而兼是 視聽乎是以股 求子 猶而兼孤誨聽之別 未非篇童是乎利非 止者 之以 也其無老 股之是 |