Impartial Love, Part One兼愛上
聖人以治天下爲事者也，必知亂之所自起，焉能治之；不知亂之所自起，則不能治。譬之如醫之攻人之疾者然，必知疾之所自起，焉能攻之；不知疾之所自起，則弗能攻。治亂者何獨不然，必知亂之所自起，焉能治之；不知亂之所自起，則弗能治。
The sage is one who makes the ordering of all under heaven his work. He must know where disorder arises from, and then he can order it. If he does not know where disorder arises from, he cannot order it.
Take for a likeness a physician who treats a man's illness. He must know where the illness arises from, and then he can treat it. If he does not know where the illness arises from, he cannot treat it. How should the ordering of disorder alone not be so? He must know where disorder arises from, and then he can order it. If he does not know where disorder arises from, he cannot order it.
聖人以治天下爲事者也，不可不察亂之所自起。當察亂何自起？起不相愛。臣子之不孝君父，所謂亂也。子自愛不愛父，故虧父而自利；弟自愛不愛兄，故虧兄而自利；臣自愛不愛君，故虧君而自利。此所謂亂也。雖父之不慈子，兄之不慈弟，君之不慈臣，此亦天下之所謂亂也。父自愛也，不愛子，故虧子而自利；兄自愛也，不愛弟，故虧弟而自利；君自愛也，不愛臣，故虧臣而自利。是何也？皆起不相愛。雖至天下之爲盜賊者亦然。盜愛其室，不愛異室，故竊異室以利其室；賊愛其身，不愛人，故賊人以利其身。此何也？皆起不相愛。雖至大夫之相亂家、諸侯之相攻國者亦然。大夫各愛其家，不愛異家，故亂異家以利其家；諸侯各愛其國，不愛異國，故攻異國以利其國。天下之亂物，具此而已矣。
The sage is one who makes the ordering of all under heaven his work, so he cannot but look into where disorder arises from.
Let us look into where disorder arises from. It arises from not loving one another.
When the subject and the son are not filial to the ruler and the father, this is called disorder. The son loves himself and does not love his father, so he injures his father to profit himself. The younger brother loves himself and does not love his elder brother, so he injures his elder brother to profit himself. The subject loves himself and does not love his ruler, so he injures his ruler to profit himself. This is what is called disorder.
Even the father not loving his son, the elder brother not loving his younger brother, and the ruler not loving his subject are also what all under heaven calls disorder. The father loves himself and does not love his son, so he injures his son to profit himself. The elder brother loves himself and does not love his younger brother, so he injures his younger brother to profit himself. The ruler loves himself and does not love his subject, so he injures his subject to profit himself. Why is this? It all arises from not loving one another.
Even when it comes to those who are robbers and brigands in all under heaven, it is so as well. The robber loves his own house and does not love the house of another, so he steals from the house of another to profit his own house. The brigand loves his own body and does not love another man, so he harms another man to profit his own body. Why is this? It all arises from not loving one another.
Even when it comes to the great officers throwing one another's houses into disorder and the feudal lords attacking one another's states, it is so as well. Each great officer loves his own house and does not love the house of another, so he throws the house of another into disorder to profit his own house. Each feudal lord loves his own state and does not love the state of another, so he attacks the state of another to profit his own state. The disordered things of all under heaven are complete in this, and no more.
察此何自起？皆起不相愛。若使天下兼相愛，愛人若愛其身，猶有不孝者乎？視父兄與君若其身，惡施不孝？猶有不慈者乎？視弟子與臣若其身，惡施不慈？故不慈不孝亡。猶有盜賊乎？視人之室若其室，誰竊？視人身若其身，誰賊？故盜賊有亡。猶有大夫之相亂家、諸侯之相攻國者乎？視人家若其家，誰亂？視人國若其國，誰攻？故大夫之相亂家、諸侯之相攻國者有亡。若使天下兼相愛，國與國不相攻，家與家不相亂，盜賊無有，君臣父子皆能孝慈，若此則天下治。
When we look into where this arises from, it all arises from not loving one another.
If all under heaven were made to love one another all alike, and to love other men as they love their own bodies, would there still be any who are not filial? If a man looked on his father, his elder brother, and his ruler as on his own body, on what would he lay his lack of filial duty? Would there still be any who do not love? If a man looked on his younger brother, his son, and his subject as on his own body, on what would he lay his lack of love? So not loving and not being filial would be gone.
Would there still be robbers and brigands? If a man looked on the house of another as on his own house, who would steal? If he looked on the body of another as on his own body, who would harm? So robbers and brigands would be gone.
Would there still be great officers throwing one another's houses into disorder and feudal lords attacking one another's states? If a man looked on the house of another as on his own house, who would throw it into disorder? If he looked on the state of another as on his own state, who would attack it? So the great officers throwing one another's houses into disorder and the feudal lords attacking one another's states would be gone.
If all under heaven were made to love one another all alike, state would not attack state, house would not throw house into disorder, there would be no robbers and brigands, and ruler and subject, father and son, would all be able to be filial and loving. If it were like this, all under heaven would be in order.
故聖人以治天下爲事者，惡得不禁惡而勸愛？故天下兼相愛則治，交相惡則亂。故子墨子曰不可以不勸愛人者，此也。
Therefore, if the sage is one who makes the ordering of all under heaven his work, how should he not forbid hatred and urge love? So when all under heaven love one another all alike, there is order, and when they hate one another, there is disorder. Therefore, when Mozi said, "One cannot but urge the love of others," this is what he meant.