Against Aggressive War, Part Two非攻中
子墨子言曰：古者王公大人爲政於國家者，情欲毀譽之審，賞罰之當，刑政之不過失，故當攻戰而不可爲也。今師徒唯毋興起，冬行恐寒，夏行恐暑，此不可以冬夏爲者也。春則廢民耕稼樹藝，秋則廢民穫斂。今唯毋廢一時，則百姓飢寒凍餒而死者，不可勝數；今嘗計軍上，竹箭、羽旄、幄幕、甲、盾、撥，劼往而靡弊腑冷不反者，不可勝數；又與矛、戟、戈、劒、乘車，其列往碎折靡弊而不反者，不可勝數；與其牛馬肥而往、瘠而反，往死亡而不反者，不可勝數；與其涂道之脩遠，糧食輟絕而不繼，百姓死者，不可勝數也；與其居處之不安，食飲之不時，飢飽之不節，百姓之道疾病而死者，不可勝數。喪師多不可勝數，喪師盡不可勝計，則是鬼神之喪其主后，亦不可勝數。
Mozi said, "In ancient times, when kings, dukes, and great men governed a state, they truly wished that blame and praise be closely examined, that reward and punishment be fitting, and that punishment and government not go astray. Therefore attacking and warring is a thing that must not be done.
Now if an army is raised, to march in winter is to fear the cold, and to march in summer is to fear the heat. So this is a thing that cannot be done in winter or in summer. In spring it keeps the people from plowing and sowing and planting, and in autumn it keeps the people from reaping and gathering. Now if even one season alone is lost, the people who die of hunger and cold and freezing are beyond all counting.
Now let us try to reckon what an army uses up. The bamboo arrows, the feathers and standards, the tents and curtains, the armor, the shields, and the bow frames that go out and are worn through and torn and rotted and never come back are beyond all counting. The spears, the halberds, the forked halberds, the swords, and the war chariots that go out in ranks and are smashed and broken and worn through and torn and never come back are beyond all counting. The oxen and horses that go out fat and come back lean, and that go out and die and never come back, are beyond all counting. The people who die because the road is long and the food is cut off and does not reach them are beyond all counting. The people who fall sick on the road and die because their dwelling is not at ease, their eating and drinking are out of season, and their hunger and fullness keep no measure, are beyond all counting.
The armies lost in great part are beyond all counting, and the armies lost altogether are beyond all reckoning. And so the spirits that lose their masters and their heirs are beyond all counting too."
國家發政，奪民之用、廢民之利若此甚衆，然而何爲爲之？曰：我貪伐勝之名，及得之利，故爲之。子墨子言曰：計其所自勝，無所可用也。計其所得，反不如所喪者之多。今攻三里之城，七里之郭，攻此不用銳，且無殺而徒得，此然也。殺人多必數於萬，寡必數於千，然後三里之城、七里之郭且可得也。今萬乘之國，虛數於千，不勝而入，廣衍數於萬，不勝而辟。然則土地者，所有餘也；王民者，所不足也。今盡王民之死，嚴下上之患，以爭虛城，則是棄所不足，而重所有餘也。爲政若此，非國之務者也。
A state issues its government, and it robs the people of what they use and destroys what benefits the people as heavily as this. Then why is it done? It is said, "I covet the name of attacking and winning, and the gain that comes of it, and so I do it."
Mozi said, "Reckon what is won by it, and there is nothing that can be put to use. Reckon what is gained by it, and on the contrary it does not come to as much as what is lost.
Now a wall of three li and an outer wall of seven li are attacked. If in attacking them no sharp weapons were used, and they were simply taken with no killing, that could be so. But those killed must be counted in the tens of thousands at the most and in the thousands at the least, and only then can the wall of three li and the outer wall of seven li be taken.
Now in a state of ten thousand chariots the empty settlements are counted in the thousands, and they cannot all be entered and filled, and the wide open plains are counted in the tens of thousands, and they cannot all be opened up. Then land is what there is to spare, and the king's people are what is lacking. Now to send all the king's people to their death, to make the troubles of low and high severe, and to fight over empty cities is to throw away what is lacking and to make much of what there is to spare. Government such as this is not the business a state should work at."
飾攻戰者也言曰：南則荆吳之王，北則齊晉之君，始封於天下之時，其土地之方，未至有數百里也；人徒之衆，未至有數十萬人也。以攻戰之故，土地之博至有數千里，人徒之衆至有數百萬人，是故攻戰之速也。子墨子言曰：雖四五國則得利焉，猶謂之非行道也。譬若醫之藥人之有病者然，今有醫於此，和合其祝藥之于天下之有病者而藥之，萬人食此，若醫四五人得利焉，猶謂之非行藥也。故孝子不以食其親，忠臣不以食其君。古者封國於天下，尚者以耳之所聞，近者以目之所見，以攻戰亡者不可勝數。何以知其然也？東方有莒之國者，其爲國甚小，閒於大國之閒，不敬事於大，大國亦弗之從而愛利。是以東者越人夾削其壤地，西者齊人兼而有之。計莒之所以亡於齊越之閒者，以是攻戰也。雖南者陳蔡，其所以亡於吳越之閒者，亦以攻戰。雖北者且一、不著何，其所以亡於燕代胡貊之閒者，亦以攻戰也。是故子墨子曰：古者有語：「謀而不得，則以往知來，以見知隱。」謀若此，可得而知矣。
The one who dresses up attacking and warring says, "In the south there are the kings of Jing and Wu, and in the north the lords of Qi and Jin. When they were first given their fiefs in the world, the square of their land did not reach several hundred li, and the multitude of their people did not reach several hundred thousand. Because of attacking and warring, the breadth of their land has come to several thousand li and the multitude of their people to several million. So attacking and warring is the quick road."
Mozi said, "Even if four or five states have gained by it, I would still say that this is not walking the way. It is like a physician giving medicine to the sick. Suppose there is a physician here who compounds his medicine and gives it to all the sick in the world. Ten thousand people take it, and if four or five of them gain by it, I would still say that this is not practicing medicine. So a filial son does not give it to his parents, and a true minister does not give it to his lord.
In ancient times, when states were given their fiefs in the world, taking the far by what the ear has heard and the near by what the eye has seen, the states that perished through attacking and warring are beyond all counting.
How do we know this is so? In the east there was a state called Ju (莒). As a state it was very small, and it lay wedged in between great states. It did not serve the great states with reverence, and the great states in turn did not follow it and love it and benefit it. So in the east the men of Yue pressed in on its soil and pared it away, and in the west the men of Qi took it all together. Reckon why Ju perished between Qi and Yue, and it was this attacking and warring.
Even Chen (陳) and Cai (蔡) in the south perished between Wu and Yue, and that too was because of attacking and warring. Even Qieyi (且一) and Buzhuohe (不著何) in the north perished between Yan and Dai and the Hu and the Mo, and that too was because of attacking and warring."
So Mozi said, "In ancient times there was a saying, 'When you plan and do not get it, know what is coming by what has gone, and know what is hidden by what is seen.' If one plans like this, it can be got and known."
飾攻戰者之言曰：彼不能收用彼衆，是故亡。我能收用我衆，以此攻戰於天下，誰敢不賓服哉？子墨子言曰：子雖能收用子之衆，子豈若古者吳闔閭哉？古者吳闔閭教七年，奉甲執兵，奔三百里而舍焉，次注林，出於冥隘之徑，戰於柏舉，中楚國而朝宋與魯。及至夫差之身，北而攻齊，舍於汶上，戰於艾陵，大敗齊人而葆之大山。東而攻越，濟三江五湖，而葆之會稽。九夷之國莫不賓服。於是退不能賞孤，施舍羣萌，自恃其力，伐其攻，譽其智，怠於教，遂築姑蘇之臺，七年不成。及若此，則吳有離罷之心。越王句踐視吳上下不相得，收其衆以復其讐。入北郭，徙大內，圍王宮，而吳國以亡。昔者晉有六將軍，而智伯莫爲强焉。計其土地之博，人徒之衆，欲以抗諸侯，以爲英名。故差論其爪牙之士，比列其舟車之衆，以攻中行氏而有之。以其謀爲旣已足矣，又攻茲范氏而大敗之。并三家以爲一家而不止，又圍趙襄子於晉陽。及若此，則韓魏亦相從而謀曰：「古者有語：『脣亡則齒寒。』趙氏朝亡，我夕從之；趙氏夕亡，吾朝從之。詩曰：『魚水不務，陸將何及乎？』」是以三主之君一心戮力，辟門除道，奉甲興士，韓魏自外，趙氏自內，擊智伯，大敗之。
In the words of the one who dresses up attacking and warring, "That man could not gather and use his multitude, and so he perished. I am able to gather and use my multitude, and with this I attack and war in the world. Who would dare not come as a guest and submit?"
Mozi said, "Even though you are able to gather and use your multitude, how are you the equal of Helu of Wu in ancient times?
In ancient times Helu of Wu trained his men for seven years. Bearing armor and holding weapons, they ran three hundred li and halted there. They camped at Zhulin (注林), came out by the narrow road of Ming'ai (冥隘), and fought at Boju (柏擧). He took the middle of the state of Chu and made Song and Lu come to his court.
When it came to the person of Fuchai, he attacked Qi in the north, halted on the banks of the Wen, fought at Ailing, broke the men of Qi utterly, and shut them up on Mount Tai. He attacked Yue in the east, crossed the three rivers and the five lakes, and shut them up at Kuaiji. Of the states of the nine Yi there was none that did not come as a guest and submit.
Then in withdrawing he could not reward the orphaned nor give anything to the common people. He trusted in his own strength, boasted of what he had struck down, praised his own wisdom, and grew idle in training. In the end he built the Gusu Terrace (姑蘇臺), and in seven years it was not finished. When it came to this, a mind that was drawn away and worn out arose in Wu. Goujian, king of Yue, saw that high and low in Wu did not hold together, and he gathered his multitude to avenge his wrong. He entered the northern outer wall, carried off the great storehouse, and surrounded the royal palace, and the state of Wu perished by this.
In ancient times Jin (晉) had six generals, and none among them was stronger than Zhibo. Reckoning the breadth of his land and the multitude of his people, he wished to stand against the feudal lords and make a glorious name. So he sorted out and weighed the officers who were his claws and teeth, drew up in ranks his boats and chariots, and attacked the Zhonghang clan and took it. Holding that his planning was already enough, he next attacked the Fan clan and broke it utterly. He joined three houses into one house, and still he did not stop, but went on to surround Zhao Xiangzi at Jinyang.
When it came to this, Han and Wei too followed each other and laid a plan, saying, 'In ancient times there was a saying that when the lips are gone the teeth are cold. If the Zhao house perishes in the morning, we follow it in the evening. If the Zhao house perishes in the evening, we follow it in the morning. The Shi says that if the fish does not work at the water, what will reach it when it comes to dry land?'
So the lords of the three houses were of one mind and joined their strength. They opened their gates, swept their roads, took up armor, and raised their officers. Han and Wei from without and the Zhao house from within struck Zhibo and broke him utterly."
是故子墨子言曰：古者有語曰：「君子不鏡於水，而鏡於人。鏡於水見面之容，鏡於人則知吉與凶。」今以功戰爲利，則蓋嘗鑒之於智伯之事乎？此其爲不吉而凶，旣可得而知矣。
So Mozi said, "In ancient times there was a saying, 'The gentleman does not take water for his mirror but takes people for his mirror. Taking water for a mirror, he sees the shape of his face. Taking people for a mirror, he knows the lucky and the ill-fated.' Now if attacking and warring is held to be a gain, then why not look into the affair of Zhibo as a mirror? That it is not lucky but ill-fated can already be got and known."