Impartial Love, Part Two兼愛中
子墨子言曰：仁人之所以爲事者，必興天下之利，除去天下之害，以此爲事者也。然則天下之利何也？天下之害何也？子墨子言曰：今若國之與國之相攻，家之與家之相篡，人之與人之相賊，君臣不惠忠，父子不慈孝，兄弟不和調，此則天下之害也。然則崇此害亦何用生哉？以相愛生邪？子墨子言：以不相愛生。今諸侯獨知愛其國，不愛人之國，是以不憚舉其國以攻人之國；今家主獨知愛其家，而不愛人之家，是以不憚舉其家以篡人之家；今人獨知愛其身，不愛人之身，是以不憚舉其身以賊人之身。是故諸侯不相愛，則必野戰；家主不相愛，則必相篡；人與人不相愛，則必相賊；君臣不相愛，則不惠忠。父子不相愛，則不慈孝；兄弟不相愛，則不和調。天下之人皆不相愛，强必執弱，衆必劫寡，富必侮貧，貴必敖賤，詐必欺愚。凡天下禍篡怨恨，其所以起者，以不相愛生也，是以仁者非之。
Mozi said, "What the benevolent man makes his work is surely to raise up what benefits all under heaven and to remove what harms all under heaven. This is what he makes his work.
Then what benefits all under heaven, and what harms all under heaven?"
Mozi said, "Now state attacks state, house seizes house, and man harms man. Ruler and subject are not kind and loyal, father and son are not loving and filial, elder brother and younger brother are not harmonious and in accord. This is what harms all under heaven.
Then from what did this harm, piled up so high, come to be? Did it come from loving one another?"
Mozi said, "It came from not loving one another.
Now the feudal lord knows only how to love his own state and does not love the state of another, so he does not shrink from raising his whole state to attack the state of another. Now the head of a house knows only how to love his own house and does not love the house of another, so he does not shrink from raising his whole house to seize the house of another. Now a man knows only how to love his own body and does not love the body of another, so he does not shrink from raising his whole body to harm the body of another.
So when feudal lords do not love one another, they surely fight in the open fields. When the heads of houses do not love one another, they surely seize from one another. When man and man do not love one another, they surely harm one another. When ruler and subject do not love one another, they are not kind and loyal. When father and son do not love one another, they are not loving and filial. When elder brother and younger brother do not love one another, they are not harmonious and in accord.
When the men of all under heaven do not love one another, the strong surely hold down the weak, the many surely press upon the few, the rich surely slight the poor, the noble surely are proud toward the low, and the cunning surely deceive the foolish.
In all under heaven, the reason why calamity and seizing and resentment and hatred arise is that they come from not loving one another. Therefore the benevolent man holds this wrong."
旣以非之，何以易之？子墨子言曰：以兼相愛、交相利之法易之。然則兼相愛、交相利之法將柰何哉？子墨子言：視人之國若視其國，視人之家若視其家，視人之身若視其身。是故諸侯相愛，則不野戰；家主相愛，則不相篡；人與人相愛，則不相賊；君臣相愛，則惠忠；父子相愛，則慈孝；兄弟相愛，則和調。天下之人皆相愛，强不執弱，衆不劫寡，富不侮貧，貴不敖賤，詐不欺愚。凡天下禍篡怨恨可使毋起者，以相愛生也，是以仁者譽之。
Since he has held it wrong, with what would he change it?
Mozi said, "He changes it with the way of loving one another all alike and benefiting one another in their dealings.
Then what is this way of loving one another all alike and benefiting one another in their dealings like?"
Mozi said, "One looks on the state of another as one looks on one's own state, looks on the house of another as one looks on one's own house, and looks on the body of another as one looks on one's own body.
So when feudal lords love one another, they do not fight in the open fields. When the heads of houses love one another, they do not seize from one another. When man and man love one another, they do not harm one another. When ruler and subject love one another, they are kind and loyal. When father and son love one another, they are loving and filial. When elder brother and younger brother love one another, they are harmonious and in accord.
When the men of all under heaven love one another, the strong do not hold down the weak, the many do not press upon the few, the rich do not slight the poor, the noble are not proud toward the low, and the cunning do not deceive the foolish.
In all under heaven, what can keep calamity and seizing and resentment and hatred from arising comes from loving one another. Therefore the benevolent man praises this."
然而今天下之士君子曰：然，乃若兼則善矣。雖然，天下之難物于故也。子墨子言曰：天下之士君子，特不識其利、辯其故也。今若夫攻城野戰，殺身爲名，此天下百姓之所皆難也。苟君說之，則士衆能爲之。況於兼相愛、交相利，則與此異。夫愛人者，人必從而愛之；利人者，人必從而利之；惡人者，人必從而惡之；害人者，人必從而害之。此何難之有？特上弗以爲政，士不以爲行故也。
But now the officers and gentlemen of all under heaven say, "It is so. Loving all alike is good. Yet it is the hardest and most far-fetched thing in all under heaven."
Mozi said, "The officers and gentlemen of all under heaven simply do not know its benefit or discern its reason.
Now attacking a walled city and fighting in the open fields, and killing one's body to make a name, are what all the people of all under heaven find hard. Yet if the ruler truly delights in them, the officers and the multitude can do them. How much more loving one another all alike and benefiting one another in their dealings, which is a different thing from these.
Whoever loves others, others surely follow and love him. Whoever benefits others, others surely follow and benefit him. Whoever hates others, others surely follow and hate him. Whoever harms others, others surely follow and harm him. What hardship is there in this? It is only that those above do not make it their government and the officers do not make it their conduct."
Interlinear notes 1
天下之難物于故也
The source text has 于故, taken here as an error for 迂闊 (far-fetched), which fits Mozi answering that it is not hard. ― Translator
昔者晉文公好士之惡衣，故文公之臣皆牂羊之裘，韋以帶劍，練帛之冠，入以見於君，出以踐於朝。是其故何也？君說之，故臣爲之也。昔者楚靈王好士細要，故靈王之臣皆以一飯爲節，脇息然後帶，扶墻然後起。比期年，朝有黧黑之色。是其故何也？君說之，故臣能之也。昔越王句踐好士之勇，教馴其臣，和合之，焚舟失火，試其士曰：「越國之寶盡在此！」越王親自鼓其士而進之，其士聞鼓音，破碎亂行、蹈火而死者，左右百人有餘，越王擊金而退之。
In old times Duke Wen of Jin delighted in his officers wearing coarse clothes, so the ministers of Duke Wen all wore robes of ewe skin, girded their swords with leather, and wore caps of plain silk. In this dress they went in to see their ruler and came out to tread the court. What was the reason for this? The ruler delighted in it, so the ministers did it.
In old times King Ling of Chu delighted in his officers having slender waists, so the ministers of King Ling all made one meal a day their measure. They pressed in their breath and only then tied their belts, and leaned on the wall and only then rose. By the end of a year the court had faces black and yellow. What was the reason for this? The ruler delighted in it, so the ministers could do it.
In old times King Goujian of Yue delighted in his officers being brave. He taught and trained his ministers and brought them into accord. He set fire to a boat and let the flames loose, and tested his officers, saying, "The treasure of the state of Yue is all in here." The king of Yue himself beat the drum to send them forward, and his officers, hearing the sound of the drum, broke their ranks and threw them into confusion and trod into the fire. Those who died were more than a hundred men to left and right. Then the king of Yue struck the gong and drew them back.
是故子墨子言曰：乃若夫少食、惡衣、殺身而爲名，此天下百姓之所皆難也。若苟君說之，則衆能爲之。況兼相愛、交相利與此異矣。夫愛人者，人亦從而愛之；利人者，人亦從而利之；惡人者，人亦從而惡之；害人者，人亦從而害之。此何難之有焉？特上不以爲政，而士不以爲行故也。
Therefore Mozi said, "Eating little, wearing coarse clothes, and killing one's body to make a name are what all the people of all under heaven find hard. Yet if the ruler delights in them, the multitude can do them. How much more loving one another all alike and benefiting one another in their dealings, which is a different thing from these.
Whoever loves others, others also follow and love him. Whoever benefits others, others also follow and benefit him. Whoever hates others, others also follow and hate him. Whoever harms others, others also follow and harm him. What hardship is there in this? It is only that those above do not make it their government and the officers do not make it their conduct."
然而今天下之士君子曰：然，乃若兼則善矣。雖然，不可行之物也，譬若挈太山越河濟也。子墨子言：是非其譬也。夫挈太山而越河濟，可謂畢劼有力矣。自古及今，未有能行之者也。況乎兼相愛、交相利則與此異，古者聖王行之。何以知其然？古者禹治天下，西爲西河、漁竇，以泄渠、孫、皇之水。北爲防、原、泒，注后之邸、嘑池之竇，洒爲底柱，鑿爲龍門，以利燕代胡貉與西河之民。東方漏之陸，防孟諸之澤，灑爲九澮，以楗東土之水，以利冀州之民。南爲江、漢、淮、汝，東流之，注五湖之處，以利荆楚、干、越與南夷之民。此言禹之事，吾今行兼矣。昔者文王之治西土，若日若月，乍光于四方，于西土，不爲大國侮小國，不爲衆庶侮鰥寡，不爲暴勢奪穡人黍稷狗彘。天屑臨文王慈，是以老而無子者，有所得終其壽；連獨無兄弟者，有所雜於生人之閒；少失其父母者，有所放依而長。此文王之事，則吾今行兼矣。昔者武王將事泰山，隧，傳曰：「泰山！有道曾孫周王有事，大事旣獲，仁人尚作，以祗商夏蠻夷醜貉。雖有周親，不若仁人，萬方有罪，維予一人。」此言武王之事，吾今行兼矣。
But now the officers and gentlemen of all under heaven say, "It is so. Loving all alike is good. Yet it is a thing that cannot be done. It is like lifting Mount Tai and striding over the He and the Ji."
Mozi said, "This is not a fit likeness. To lift Mount Tai and stride over the He and the Ji may be called the utmost of strength, and from old times down to now there has been no one who could do it. How much more loving one another all alike and benefiting one another in their dealings, which is a different thing from this. The sage kings of old did it.
How do we know it was so? In old times, when Yu ordered all under heaven, in the west he opened Xihe and Yudou (漁竇) to let off the waters of the Qu, the Sun, and the Huang. In the north he opened Fang, Yuan, and Gu, and poured them into the channels of Houzhidi (后之邸) and Huchi (嘑池). He washed out Dizhu (底柱) and bored through Longmen, to benefit the people of Yan and Dai, of the Hu and the Mo, and of Xihe. In the east he drained the water of Dalu (大陸), dammed the marsh of Mengzhu (孟諸), and split it into nine channels to hold back the waters of the eastern lands, to benefit the people of Jizhou. In the south he opened the Jiang, the Han, the Huai, and the Ru, and made them flow east and pour into the place of the five lakes, to benefit the people of Jing and Chu, of Gan and Yue, and of the southern Yi. This tells of the work of Yu, and I am now putting loving all alike into practice.
In old times, when King Wen ordered the western lands, he was like the sun and like the moon, and his light shone out over the four quarters and over the western lands. Being a great state, he did not slight the small states. Having a great multitude, he did not slight the widower and the widow. By violent power he did not seize the millet or the dogs and swine of the farming man. Heaven looked down and came near to the love of King Wen, and so those who were old and had no children got a place to end their years, those who were alone and had no brothers got a place to mix among living men, and those who were young and had lost their parents got a place to lean on and grow up. This is the work of King Wen, and I am now putting loving all alike into practice.
In old times, when King Wu was about to make offering at Mount Tai and opened a road for it, the words handed down say, 'Mount Tai! The great-grandson who has the way, the king of Zhou, has an affair here. The great affair has already been accomplished, and benevolent men will rise up, to treat with reverence Shang and Xia, the Man and the Yi, and the many Mo. Though there be kin of Zhou, they are not equal to a benevolent man. If the myriad regions have guilt, it rests on me, the one man.' This tells of the work of King Wu, and I am now putting loving all alike into practice."
Interlinear notes 1
東方漏之陸
The 陸 of the source text is taken as the marsh-name Dalu; it may also be read as plain dry land. ― Translator
是故子墨子言曰：今天下之士君子，忠實欲天下之富，而惡其貧；欲天下之治，而惡其亂，當兼相愛、交相利。此聖王之法，天下之治道也，不可不務爲也。
Therefore Mozi said, "If now the officers and gentlemen of all under heaven truly wish all under heaven to be rich and hate its poverty, and wish all under heaven to be in order and hate its disorder, they ought to love one another all alike and benefit one another in their dealings. This is the law of the sage kings and the way of ordering all under heaven, and one cannot but work at it."