Conforming Upward II尚同中

子墨子言曰：方今之时，复古之民始生未有正长之时，盖其语曰：「天下之人异义。」是以一人一义，十人十义，百人百义。其人数兹众，其所谓义者亦兹众。是以人是其义，而非人之义，故交相非也。内之父子兄弟作怨雠，皆有离散之心，不能相和合，至乎舍余力不以相劳，隐匿良道不以相教，腐㱙余财不以相分，天下之乱也，至若禽兽然。无君臣上下长幼之节、父子兄弟之礼，是以天下乱焉。

Master Mozi said: In the present age, if we look back to the time when people first came into being and there were as yet no governing heads, it was probably the case, as the saying goes, that "the people of the world differed in their standards of right." Thus one person had one standard of right, ten persons had ten, and a hundred persons had a hundred. The more numerous the people, the more numerous were what they called right. So each person approved his own standard of right and condemned that of others, and consequently they condemned one another. Within the family, fathers and sons, elder and younger brothers bore resentment and enmity; all had a mind to separate, and were unable to harmonize with one another. It reached the point where those with surplus strength set it aside rather than labor for one another, those with good ways hid them rather than teach one another, and those with surplus wealth let it rot rather than share it with one another. The disorder of the world was like that among birds and beasts. There was no proper relation between ruler and minister, superior and inferior, elder and younger, and no rites between father and son, elder and younger brother; and so the world was in disorder.

明乎民之无正长以一同天下之义，而天下乱也，是故选择天下贤良圣知辩慧之人，立以为天子，使从事乎一同天下之义。天子既已立矣，以为唯其耳目之请，不能独一同天下之义，是故选择天下赞阅贤良圣知辩慧之人，置以为三公，与从事乎一同天下之义。天子三公既已立矣，以为天下博大，山林远土之民不可得而一也，是故靡分天下，设以为万诸侯国君，使从事乎一同其国之义。国君既已立矣，又以为唯其耳目之请，不能独一同其国之义，是故择其国之贤者，置以为左右将军大夫，以远至乎乡里之长，与从事乎一同其国之义。

Understanding that it was because the people had no governing heads to unify the standards of right in the world that the world was in disorder, they therefore selected the man in the world who was worthy and good, sage and wise, discerning and intelligent, and established him as Son of Heaven, charging him with the task of unifying the standards of right in the world. The Son of Heaven being established, and considering that with the perception of his own ears and eyes alone he could not by himself unify the standards of right in the world, they therefore selected men of the world who were tested and approved, worthy and good, sage and wise, discerning and intelligent, and set them up as the Three Dukes, to join in the task of unifying the standards of right in the world. The Son of Heaven and the Three Dukes being established, and considering that the world was vast and the peoples of the mountains and forests and distant lands could not be unified, they therefore divided up the world and set up ten thousand feudal lords and rulers of states, charging them with the task of unifying the standards of right in their states. The rulers of states being established, and considering again that with the perception of their own ears and eyes alone they could not by themselves unify the standards of right in their states, they therefore chose the worthy men of their states and set them up as generals and grand officers of the left and right, and on down to the heads of districts and villages, to join in the task of unifying the standards of right in their states.

天子、诸侯之君、民之正长，既已定矣。天子为发政施教，曰：「凡闻见善者必以告其上，闻见不善者亦必以告其上。上之所是必亦是之，上之所非必亦非之。己有善傍荐之，上有过规谏之。尚同义其上，而毋有下比之心，上得则赏之，万民闻则誉之。意若闻见善不以告其上，闻见不善亦不以告其上。上之所是不能是，上之所非不能非。己有善不能傍荐之，上有过不能规谏之。下比而非其上者，上得则诛罚之，万民闻则非毁之。」故古者圣王之为刑政赏誉也，甚明察以审信，是以举天下之人皆欲得上之赏誉，而畏上之毁罚。

The Son of Heaven, the rulers of the feudal states, and the governing heads of the people being all settled, the Son of Heaven issued his government and promulgated his instruction, saying: "Whoever hears or sees good must report it to his superior, and whoever hears or sees evil must likewise report it to his superior. What the superior approves, all must likewise approve; what the superior condemns, all must likewise condemn. If you yourself have some good, recommend it widely; if the superior errs, remonstrate with him. Conform upward in righteousness to your superior and have no mind to band together below; then when the superior learns of it he will reward you, and when the multitudes hear of it they will praise you. But if one hears or sees good and does not report it to one's superior, or hears or sees evil and likewise does not report it to one's superior; if what the superior approves one cannot approve, and what the superior condemns one cannot condemn; if one has some good oneself and cannot recommend it widely, and the superior errs and one cannot remonstrate with him; if one bands together below and condemns one's superior: then when the superior learns of it he will punish him, and when the multitudes hear of it they will condemn him." So when the sage kings of antiquity made punishments and government, rewards and praise, they did so with great clarity and scrutiny, and reliably; therefore all the people of the world wished to obtain the rewards and praise of their superiors and feared their condemnation and punishment.

是故里长顺天子政，而一同其里之义。里长既同其里之义，率其里之万民以尚同乎乡长，曰：「凡里之万民，皆尚同乎乡长，而不敢下比。乡长之所是必亦是之，乡长之所非必亦非之。去而不善言，学乡长之善言；去而不善行，学乡长之善行。」乡长固乡之贤者也，举乡人以法乡长，夫乡何说而不治哉？察乡长之所以治乡而乡治者，何故之以也？曰：唯以其能一同其乡之义，是以乡治。

Therefore the village head, obeying the government of the Son of Heaven, unified the standards of right in his village. Having unified the standards of right in his village, the village head led the multitudes of his village to conform upward to the district head, saying: "All the multitudes of the village shall conform upward to the district head and not dare to band together below. What the district head approves, all must likewise approve; what the district head condemns, all must likewise condemn. Cast off your evil words and learn the good words of the district head; cast off your evil conduct and learn the good conduct of the district head." The district head was of course the worthy man of the district; if all the people of the district took the district head as their model, on what grounds could the district fail to be ordered? If we examine how the district head governed the district so that the district was ordered, what was the reason? It is said: it was only that he was able to unify the standards of right in his district, and so the district was ordered.

乡长治其乡，而乡既已治矣。有率其乡万民以尚同乎国君，曰：「凡乡之万民，皆上同乎国君，而不敢下比。国君之所是必亦是之，国君之所非必亦非之。去而不善言，学国君之善言；去而不善行，学国君之善行。」国君固国之贤者也，举国人以法国君，夫国何说而不治哉？察国君之所以治国而国治者，何故之以也？曰：唯以其能一同其国之义，是以国治。

The district head governed his district, and the district was now ordered. Then he led the multitudes of his district to conform upward to the ruler of the state, saying: "All the multitudes of the district shall conform upward to the ruler of the state and not dare to band together below. What the ruler of the state approves, all must likewise approve; what the ruler of the state condemns, all must likewise condemn. Cast off your evil words and learn the good words of the ruler of the state; cast off your evil conduct and learn the good conduct of the ruler of the state." The ruler of the state was of course the worthy man of the state; if all the people of the state took the ruler of the state as their model, on what grounds could the state fail to be ordered? If we examine how the ruler of the state governed the state so that the state was ordered, what was the reason? It is said: it was only that he was able to unify the standards of right in his state, and so the state was ordered.

国君治其国，而国既已治矣。有率其国之万民以尚同乎天子，曰：「凡国之万民，皆上同乎天子，而不敢下比。天子之所是必亦是之，天子之所非必亦非之。去而不善言，学天子之善言；去而不善行，学天子之善行。」天子者，固天下之仁人也。举天下之万民以法天子，夫天下何说而不治哉？察天子之所以治天下而天下治者，何故之以也？曰：唯以其能一同天下之义，是以天下治。

The ruler of the state governed his state, and the state was now ordered. Then he led the multitudes of his state to conform upward to the Son of Heaven, saying: "All the multitudes of the state shall conform upward to the Son of Heaven and not dare to band together below. What the Son of Heaven approves, all must likewise approve; what the Son of Heaven condemns, all must likewise condemn. Cast off your evil words and learn the good words of the Son of Heaven; cast off your evil conduct and learn the good conduct of the Son of Heaven." The Son of Heaven was of course the humane man of the world; if all the multitudes of the world took the Son of Heaven as their model, on what grounds could the world fail to be ordered? If we examine how the Son of Heaven governed the world so that the world was ordered, what was the reason? It is said: it was only that he was able to unify the standards of right in the world, and so the world was ordered.

天下既尚同乎天子，而未尚同乎天者，则天葘将犹未止也。故当若天降寒热不节，雪霜雨露不时，五谷不孰，六畜不遂，疾葘戾疫，飘风苦雨，荐臻而至者，此天之降罚也，将以罚下人之不尚同乎天者也。

When the world has conformed upward to the Son of Heaven but has not yet conformed upward to Heaven, then the calamities of Heaven will still not cease. Thus when Heaven sends down cold and heat out of season, snow and frost, rain and dew out of their proper times, when the five grains do not ripen and the six domestic animals do not thrive, when sickness, calamity and pestilence, whirlwinds and bitter rains arrive again and again, this is Heaven sending down punishment, in order to punish the people below for not conforming upward to Heaven.

故古者圣王明天鬼之所欲，而避天鬼之所憎，以求兴天下之利，除天下之害。是以率天下之万民，斋戒沐浴，絜为酒醴粢盛，以祭祀天鬼。其事鬼神也，酒醴粢盛不敢不蠲洁，牺牲不敢不腯肥，珪璧币帛不敢不中度量，春秋祭祀不敢失时几，听狱不敢不中，分财不敢不均，居处不敢怠慢。曰：其为正长若此，是故上者天鬼有厚乎其为政长也，下者万民有便利乎其为政长也。天鬼之所深厚，而彊从事焉，则天鬼之福可得也；万民之所便利，而能彊从事焉，则万民之亲可得也。其为政若此，是以谋事得，举事成，入守固，出诛胜。曰：何故之以也？曰：唯而以尚同为政者也。故古者圣王之为政若此。

Therefore the sage kings of antiquity understood what Heaven and the spirits desire and avoided what Heaven and the spirits hate, seeking to promote the benefit of the world and remove the harm of the world. So they led the multitudes of the world to fast and purify themselves, to bathe and wash, and to prepare pure wine and sweet spirits and vessels of grain, to sacrifice to Heaven and the spirits. In serving the ghosts and spirits, they did not dare to let the wine and spirits and vessels of grain be other than clean and pure, the sacrificial animals other than plump and fat, or the jade tablets and disks and silk offerings other than of proper measure; the spring and autumn sacrifices they did not dare to perform out of their proper time; in hearing lawsuits they did not dare to be unjust; in dividing wealth they did not dare to be unfair; in their daily conduct they did not dare to be idle or careless. It is said: because they acted as governing heads in this way, Heaven and the spirits above were generous to them as governing heads, and the multitudes below found them beneficial as governing heads. When Heaven and the spirits are deeply generous toward one and one works hard at the task, the blessings of Heaven and the spirits can be obtained; when the multitudes find one beneficial and one can work hard at the task, the love of the multitudes can be obtained. Governing in this way, in planning affairs they succeeded, in undertakings they accomplished them; staying in to defend they were secure, going out to punish they were victorious. It is asked: what was the reason for this? It is said: it was only that they governed by conforming upward. Such was the way the sage kings of antiquity governed.

今天下之人曰：方今之时，天下之正长犹未废乎天下也，而天下之所以乱者，何故之以也？子墨子曰：方今之时之以正长，则本与古者异矣，譬之若有苗之以五刑然。昔者圣王制为五刑，以治天下，逮至有苗之制五刑，以乱天下。则此岂刑不善哉？用刑则不善也。是以先王之书《吕刑》之道曰：「苗民否用练，折则刑，唯作五杀之刑，曰法。」则此言善用刑者以治民，不善用刑者以为五杀。则此岂刑不善哉？用刑则不善，故遂以为五杀。是以先王之书《术令》之道曰：「惟口出好兴戎。」则此言善用口者出好，不善用口者以为谗贼寇戎。则此岂口不善哉？用口则不善也，故遂以为谗贼寇戎。

Now the people of the world say: "At the present time the governing heads of the world have not yet been done away with; why then is the world in disorder?" Master Mozi said: The way governing heads are used at the present time is fundamentally different from antiquity; it is like the way the Miao used the five punishments. Of old the sage kings instituted the five punishments in order to bring order to the world; but when the Miao instituted the five punishments, they brought disorder to the world. Was it then that the punishments were bad? It was the use of the punishments that was bad. Therefore the book of the former kings, the Punishments of Lü, says: "The Miao people did not use good instruction but restrained by punishment, making only the five punishments of slaughter, which they called law." This says that those who use punishments well use them to bring order to the people, while those who use punishments badly make of them the five kinds of slaughter. Was it then that the punishments were bad? It was the use of the punishments that was bad, and so they became the five kinds of slaughter. Therefore the book of the former kings, the Shu Ling, says: "From the mouth come both good will and the raising of war." This says that those who use the mouth well bring forth good will, while those who use the mouth badly bring forth slander, injury, banditry and war. Was it then that the mouth was bad? It was the use of the mouth that was bad, and so it brought forth slander, injury, banditry and war.

故古者之置正长也，将以治民也。譬之若丝缕之有纪，而罔罟之有纲也，将以运役天下淫暴而一同其义也。是以先王之书《相年》之道曰：「夫建国设都，乃作后王君公，否用泰也，卿大夫师长，否用佚也，维辩使治天均。」则此语古者上帝鬼神之建设国都立正长也，非高其爵、厚其禄、富贵佚而错之也，将以为万民兴利除害、富贫众寡、安危治乱也。故古者圣王之为政若此。

Therefore the setting up of governing heads in antiquity was in order to bring order to the people. It was like the leading thread of a skein of silk or the main cord of a net: it was to be the means of gathering in the licentious and violent of the world and unifying their standards of right. Therefore the book of the former kings, the Xiang Nian, says: "In founding states and establishing capitals, they made sovereigns and kings, rulers and dukes, not to give them ease; and ministers, grand officers, teachers and elders, not to give them leisure; but only to allot to them the task of bringing about Heaven's equity." This says that when the Lord on High and the ghosts and spirits of antiquity founded states and capitals and established governing heads, it was not to give them high rank and generous emolument, riches and honor and ease, and leave them there; it was so that they might promote benefit and remove harm for the multitudes, enrich the poor and increase the few, secure the endangered and bring order to the disordered. Such was the way the sage kings of antiquity governed.

今王公大人之为刑政则反此。政以为便嬖宗族、父兄故旧，立以为左右，置以为正长。民知上置正长之非正以治民也，是以皆比周隐匿，而莫肯尚同其上，是故上下不同义。若苟上下不同义，赏誉不足以劝善，而刑罚不足以沮暴。何以知其然也？曰：上唯毋立而为政乎国家，为民正长，曰：「人可赏，吾将赏之。」若苟上下不同义，上之所赏，则众之所非，曰：人众与处，于众得非。则是虽使得上之赏，未足以劝乎。上唯毋立而为政乎国家，为民正长，曰：「人可罚，吾将罚之。」若苟上下不同义，上之所罚，则众之所誉，曰：人众与处，于众得誉。则是虽使得上之罚，未足以沮乎。若立而为政乎国家，为民正长，赏誉不足以劝善，而刑罚不足以沮暴，则是不与乡吾本言民始生未有正长之时同乎？若有正长与无正长之时同，则此非所以治民一众之道。

Now when the kings, dukes and great men make punishments and government, it is the reverse of this. They govern by taking their favorites and flatterers, their clansmen, fathers and elder brothers, and old acquaintances, setting them up as their attendants at left and right and appointing them as governing heads. The people know that their superiors have not appointed governing heads properly in order to bring order to the people, and so they all band together in cliques and conceal things, and none is willing to conform upward to his superior; hence superiors and inferiors do not share a standard of right. If superiors and inferiors do not share a standard of right, then rewards and praise are insufficient to encourage good, and punishments and penalties are insufficient to deter violence. How do we know this is so? It is said: suppose a superior is set up to govern the state and be governing head of the people, and says, "Here is a man who deserves reward; I will reward him." If superiors and inferiors do not share a standard of right, then whoever the superior rewards, the multitude will condemn, saying: he lives among the multitude, and from the multitude he gets condemnation. So even if he obtains the superior's reward, it is insufficient to encourage him. Suppose a superior is set up to govern the state and be governing head of the people, and says, "Here is a man who deserves punishment; I will punish him." If superiors and inferiors do not share a standard of right, then whoever the superior punishes, the multitude will praise, saying: he lives among the multitude, and from the multitude he gets praise. So even if he receives the superior's punishment, it is insufficient to deter him. If one is set up to govern the state and be governing head of the people, and rewards and praise are insufficient to encourage good while punishments and penalties are insufficient to deter violence, then is this not the same as what I said at the outset about the time when people first came into being and there were as yet no governing heads? If having governing heads is the same as the time when there were none, then this is not the way to bring order to the people and unify the multitudes.

故古者圣王唯而以尚同以为正长，是故上下情请为通。上有隐事遗利，下得而利之；下有蓄怨积害，上得而除之。是以数千万里之外有为善者，其室人未徧知，乡里未徧闻，天子得而赏之；数千万里之外有为不善者，其室人未徧知，乡里未徧闻，天子得而罚之。是以举天下之人皆恐惧振动惕栗，不敢为淫暴，曰：「天子之视听也神。」先王之言曰：「非神也，夫唯能使人之耳目助己视听，使人之吻助己言谈，使人之心助己思虑，使人之股肱助己动作。」助之视听者众，则其所闻见者远矣；助之言谈者众，则其德音之所抚循者博矣；助之思虑者众，则其谈谋度速得矣；助之动作者众，即其举事速成矣。

Therefore the sage kings of antiquity appointed governing heads only by the principle of conforming upward, and thus the true circumstances of superiors and inferiors were communicated to each other. If the superior had hidden matters or neglected benefits, those below obtained and benefited from them; if those below had stored-up grievances and accumulated harms, the superior was able to remove them. Thus if someone thousands and tens of thousands of li away did good, before his own household fully knew of it or his district and village had fully heard of it, the Son of Heaven learned of it and rewarded him; and if someone thousands and tens of thousands of li away did evil, before his own household fully knew of it or his district and village had fully heard of it, the Son of Heaven learned of it and punished him. Thus all the people of the world were fearful, shaken and trembling, and did not dare to be licentious or violent, saying: "The Son of Heaven's seeing and hearing are like a spirit's." The former kings said: "It is not that they are like a spirit's. It is only that he can make the ears and eyes of others assist his own seeing and hearing, make the lips of others assist his own speech, make the minds of others assist his own thought and deliberation, and make the limbs of others assist his own movements and actions." When those who assist his seeing and hearing are many, what he sees and hears reaches far; when those who assist his speech are many, the reach of his virtuous words that comfort and guide is broad; when those who assist his thought and deliberation are many, his deliberations, plans and calculations are quickly settled; when those who assist his movements and actions are many, his undertakings are quickly accomplished.

故古者圣人之所以济事成功，垂名于后世者，无他故异物焉，曰：唯能以尚同为政者也。是以先王之书《周颂》之道之曰：「载来见彼王，虽求厥章。」则此语古者国君诸侯之以春秋来朝聘天子之廷，受天子之严教。退而治国，政之所加，莫敢不宾。当此之时，本无有敢纷天子之教者。《诗》曰：「我马维骆，六辔沃若。载驰载驱，周爰咨度。」又曰：「我马维骐，六辔若丝。载驰载驱，周爰咨谋。」即此语古者国君诸侯之闻见善与不善也，皆驰驱以告天子。是以赏当贤，罚当暴，不杀不辜，不失有罪，则此尚同之功也。

Thus the means by which the sages of antiquity carried through their affairs and achieved success, leaving their names to later ages, was nothing else and nothing strange: it is said, it was only that they were able to govern by conforming upward. Therefore the book of the former kings, the Zhou Hymns, says: "They came to see that king, seeking his statutes." This tells how the rulers of states and feudal lords of antiquity came in spring and autumn to pay court at the Son of Heaven's court and receive the Son of Heaven's stern instruction. Returning to govern their states, wherever their government reached, none dared not to submit. In those times there was fundamentally no one who dared to confuse the Son of Heaven's instruction. The Odes say: "My horses are white with black manes, the six reins are glossy. Galloping and driving, everywhere I go to inquire and consider." And again: "My horses are dappled gray, the six reins are like silk. Galloping and driving, everywhere I go to inquire and consult." This tells how the rulers of states and feudal lords of antiquity, when they heard or saw good or evil, all galloped and drove to report it to the Son of Heaven. Thus rewards fell on the worthy and punishments on the violent; the innocent were not killed, and the guilty were not missed. This was the achievement of conforming upward.

是故子墨子曰：今天下之王公大人士君子，请将欲富其国家，众其人民，治其刑政，定其社稷，当若尚同之不可不察，此之本也。

Therefore Master Mozi said: If the kings, dukes, great men, officers and gentlemen of the world today truly wish to enrich their states, increase their people, bring order to their punishments and government, and secure their altars of soil and grain, then they cannot fail to examine conforming upward: this is its root.