非攻下Against Aggression III

子墨子言曰：今天下之所譽善者，其說將何哉？爲其上中天之利，而中中鬼之利，而下中人之利，故譽之與？意亡非爲其上中天之利，而中中鬼之利，而下中人之利，故譽之與？雖使下之愚人，必曰：「將爲其上中天之利，而中中鬼之利，而下中人之利，故譽之。」今天下之所同義者，聖王之法也。今天下之諸侯將猶多皆免攻伐并兼，則是有譽義之名，而不察其實也。此譬猶盲者之與人同命白黑之名，而不能分其物也，則豈謂有別哉？是故古之知者之爲天下度也，必順慮其義而後爲之行。是以動則不疑，速通成，得其所欲，而順天鬼百姓之利，則知者之道也。是故古之仁人有天下者，必反大國之說，一天下之和，總四海之內，焉率天下之百姓，以農臣事上帝山川鬼神。利人多，功故又大，是以天賞之，鬼富之，人譽之，使貴爲天子，富有天下，名參乎天地，至今不廢。此則知者之道也，先王之所以有天下者也。

Master Mozi said: When the world today praises something as good, what is the explanation? Is it praised because above it accords with the benefit of Heaven, in the middle with the benefit of the ghosts, and below with the benefit of the people? Or is it praised for some reason other than its according above with the benefit of Heaven, in the middle with the benefit of the ghosts, and below with the benefit of the people? Even the most foolish person would surely say: 'It is praised because above it accords with the benefit of Heaven, in the middle with the benefit of the ghosts, and below with the benefit of the people.' Now what the whole world agrees to be righteous is the method of the sage kings. Yet the lords of the world today for the most part all devote themselves to aggression and annexation; so they have the name of praising righteousness without examining its substance. This is like a blind man who, along with everyone else, uses the names 'white' and 'black' but cannot tell the things apart; how can he be said to distinguish them? Therefore when the wise of antiquity planned for the world, they always considered carefully whether a thing was righteous before they acted on it. Thus when they acted they did not hesitate; they quickly succeeded and accomplished their aims, and they obtained what they desired while according with the benefit of Heaven, the ghosts, and the common people. This is the way of the wise. Therefore the benevolent of antiquity who possessed the world always turned back the ambitions of the great states, unified the world in harmony, gathered together all within the four seas, and so led the common people of the world to serve, as farmers and subjects, the Lord on High and the ghosts and spirits of the mountains and rivers. They benefited people greatly, and so their achievements were great; therefore Heaven rewarded them, the ghosts enriched them, and the people praised them, so that they were honored as Sons of Heaven, possessed the wealth of the world, and had names ranked alongside Heaven and Earth, undiminished to this day. This is the way of the wise, and the means by which the former kings possessed the world.

今王公大人、天下之諸侯則不然。將必皆差論其爪牙之士，皆列其舟車之卒伍，於此爲堅甲利兵，以往攻伐無罪之國。入其國家邊境，芟刈其禾稼，斬其樹木，墮其城郭以湮其溝池，攘殺其牲牷，燔潰其祖廟，勁殺其萬民，覆其老弱，遷其重器。卒進而柱乎鬭，曰：「死命爲上，多殺次之，身傷者爲下。又況失列北橈乎哉，罪死無赦！」以譂其衆。夫無兼國覆軍，賊虐萬民，以亂聖人之緒。意將以爲利天乎？夫取天之人，以攻天之邑，此刺殺天民，剝振神之位，傾覆社稷，攘殺其犧牲，則此上不中天之利矣。意將以爲利鬼乎？夫殺之神，滅鬼神之主，廢滅先王，賊虐萬民，百姓離散，則此中不中鬼之利矣。意將以爲利人乎？夫殺之人，爲利人也博矣。又計其費，此爲害生之本，竭天下百姓之財用不可勝數也，則此下不中人之利矣。

But the kings, dukes, and great men and the lords of the world today are not like this. They all select their fiercest warriors, marshal their ranks of boats and chariots, make stout armor and sharp weapons, and go forth to attack innocent states. They enter the borders of the state, cut down its crops, fell its trees, tear down its walls to fill in its moats and ponds, seize and slaughter its sacrificial animals, burn and destroy its ancestral temples, slaughter its myriad people, trample its old and weak, and carry off its treasured vessels. The soldiers press forward and hold fast in battle, saying: 'To die at one's post is highest; to kill many is next; to be wounded is lowest. And as for breaking ranks and turning to flee, that is a crime punishable by death without pardon!' Thus they terrorize their masses. Now to annex states and overthrow armies, doing violence to the myriad people and throwing the work of the sages into disorder: is this meant to benefit Heaven? To take Heaven's people to attack Heaven's towns is to stab and kill Heaven's people, to strip away the seats of the spirits, to overturn the altars of soil and grain, and to seize and slaughter their sacrificial animals. This, above, does not accord with the benefit of Heaven. Is it meant to benefit the ghosts? To kill these people, wiping out those who serve the ghosts and spirits, abolishing the former kings, doing violence to the myriad people, and scattering the common people: this, in the middle, does not accord with the benefit of the ghosts. Is it meant to benefit the people? To kill people as a way of benefiting people is a poor benefit indeed. And when we reckon the cost, it is the very root of harm to life, exhausting the wealth and resources of the common people of the world beyond counting. This, below, does not accord with the benefit of the people.

今夫師者之相爲不利者也，曰將不勇，士不分，兵不利，教不習，師不衆，卒不和，威不圉，害之不久，爭之不疾，孫之不强，植心不堅，與國諸侯疑。與國諸侯疑，則敵生慮而意嬴矣。偏具此物，而致從事焉，則是國家失率，而百姓易務也。今不嘗觀其說好攻伐之國，若使中興師，君子庶人也必且數千，徒倍十萬，然後足以師而動矣。久者數歲，速者數月。是上不暇聽治，士不暇治其官府，農夫不暇稼穡，婦人不暇紡績織絍，則是國家失率，而百姓易務也。然而又與其車馬之罷弊也，幔幕帷蓋，三軍之用，甲兵之備，五分而得其一，則猶爲序疏矣。然而又與其散亡道路，道路遼遠，糧食不繼傺，食飲之時，厮役以此飢寒凍餒疾病而轉死溝壑中者，不可勝計也。此其爲不利於人也，天下之害厚矣。而王公大人樂而行之，則此樂賊滅天下之萬民也，豈不悖哉！今天下好戰之國齊晉楚越，若使此四國者得意於天下，此皆十倍其國之衆，而未能食其地也，是人不足而地有餘也。今又以爭地之故而反相賊也，然則是虧不足而重有餘也。

Now as for the things that work against an army: the generals are not brave, the officers not resolute, the weapons not sharp, the training not practiced, the army not numerous, the troops not in accord, the authority not firm, the pressure not sustained, the contest not pressed swiftly, the grip not strong, the resolve not steadfast, and the allied lords doubtful. When the allied lords are doubtful, the enemy grows thoughtful and its spirit rises. If a state is beset by all these things and still goes ahead with the undertaking, then the state loses its proper measure and the common people are turned from their occupations. Now let us look at what the states fond of aggression claim. If they raise even a middling army, the gentlemen and commoners must number several thousand, and the rank and file a hundred thousand and more, before it is enough to march as an army. A long campaign takes several years, a quick one several months. Then those above have no leisure to attend to government, officers no leisure to manage their offices, farmers no leisure to sow and reap, and women no leisure to spin and weave; so the state loses its proper measure and the common people are turned from their occupations. And further, with the horses and chariots worn out and broken, and the tents and curtains, the equipment of the three armies, the armor and weapons: if one part in five is recovered, that is still counted a good return. And further, with those scattered and lost along the roads, the roads being long and distant, the provisions failing, and the food and drink not coming in time, the porters and servants who starve, freeze, sicken, and are tumbled dead into ditches and gullies are beyond reckoning. This is how harmful it is to people; the harm to the world is heavy indeed. And yet kings, dukes, and great men delight in carrying it out; this is to delight in the violent destruction of the myriad people of the world. Is it not perverse? Now the states of the world fond of war are Qi, Jin, Chu, and Yue. Even if these four states had their way in the world, they could multiply their populations tenfold and still be unable to work all their land; so people are what is lacking and land is what is in surplus. Now, again, for the sake of contending over land they turn and do violence to one another; this is to diminish what is lacking and add to what is in surplus.

今逮夫好攻伐之君，又飾其說以非子墨子曰：以攻伐之爲不義，非利物與？昔者禹征有苗，湯伐桀，武王伐紂，此皆立爲聖王，是何故也？子墨子曰：子未察吾言之類，未明其故者也。彼非所謂攻，謂誅也。昔者三苗大亂，天命殛之，日妖宵出，雨血三朝，龍生於廟，犬哭乎市，夏冰，地坼及泉，五穀變化，民乃大振。高陽乃命玄宮，禹親把天之瑞令，以征有苗。四電誘祗，有神人面鳥身，若瑾以侍，搤矢有苗之祥。苗師大亂，後乃遂幾。禹既已克有三苗，焉磿爲山川，別物上下，鄉制大極，而神民不違，天下乃靜，則此禹之所以征有苗也。逮至乎夏王桀，天有誥命，日月不時，寒暑雜至，五穀焦死，鬼呼國，鶴鳴十夕餘。天乃命湯於鑣宮，用受夏之大命：「夏德大亂，予既卒其命於天矣，往而誅之，必使汝堪之。」湯焉敢奉率其衆，是以鄉有夏之境，帝乃使陰暴毀有夏之城。少少，有神來告曰：「夏德大亂，往攻之，予必使汝大堪之。予既受命於天，天命融隆火於夏之城閒西北之隅。」湯奉桀衆以克有夏，屬諸侯於薄，薦章天命，通于四方，而天下諸侯莫敢不賓服，則此湯之所以誅桀也。逮至乎商王紂，天不序其德，祀用失時，兼夜中十日，雨土于薄，九鼎遷止，婦妖宵出，有鬼宵吟，有女爲男，天雨肉，棘生乎國道，王兄自縱也。赤鳥銜珪，降周之岐社，曰：「天命周文王伐殷有國。」泰顛來賓，河出綠圖，地出乘黃。武王踐功，夢見三神曰：「予既沈漬殷紂于酒德矣，往攻之，予必使汝大堪之。」武王乃攻狂夫，反商作周，天賜武王黃鳥之旗。王既已克殷，成帝之來，分主諸神，祀紂先王，通維四夷，而天下莫不賓，焉襲湯之緒，此即武王之所以誅紂也。若以此三聖王者觀之，則非所謂攻也，所謂誅也。

Now when it comes to the rulers fond of aggression, they further dress up their argument to refute Master Mozi, saying: 'You hold aggression to be unrighteous, but is it not a beneficial thing? In former times Yu chastised the Miao, Tang attacked Jie, and King Wu attacked Zhou, and all these are established as sage kings. Why is this?' Master Mozi said: You have not examined the category of my words, nor understood their reason. What they did is not what is called aggression; it is called punitive expedition. In former times the Three Miao were in great disorder, and Heaven decreed their destruction. The sun rose strangely by night, it rained blood for three mornings, a dragon appeared in the ancestral temple, dogs howled in the marketplace, there was ice in summer, the earth split open down to the springs, the five grains grew deformed, and the people were greatly shaken. Gaoyang then gave the command in the Dark Palace, and Yu personally took up Heaven's auspicious mandate to chastise the Miao. Lightning flashed on every side, and a spirit with a human face and a bird's body, bearing a jade tablet, attended him and shot down the commander of the Miao. The Miao army fell into great disorder and thereafter dwindled away. When Yu had conquered the Three Miao, he mapped out the mountains and rivers, separated things above and below, set the four extremities in order, and spirits and people did not go against him; the world was then at peace. This is why Yu chastised the Miao. Coming down to King Jie of Xia, Heaven gave its solemn command: the sun and moon went out of season, cold and heat came mixed together, the five grains scorched and died, ghosts cried out in the state, and cranes shrieked for more than ten nights. Heaven then commanded Tang at the Biao Palace to receive the great mandate of Xia: 'The virtue of Xia is in great disorder. I have already ended its mandate in Heaven. Go and punish it; I will surely make you prevail over it.' Tang then dared to lead his host and marched toward the borders of Xia, and the Lord sent spirits in secret to destroy the walls of Xia. After a little while, a spirit came and announced: 'The virtue of Xia is in great disorder. Go and attack it; I will surely make you prevail greatly. I have received the command from Heaven; Heaven has commanded Zhurong to send down fire on the northwest corner of the walls of Xia.' Tang took Jie's people in hand and conquered Xia, assembled the lords at Bo, proclaimed Heaven's mandate and spread it to the four quarters, and none of the lords of the world dared not submit. This is why Tang punished Jie. Coming down to King Zhou of Shang, Heaven did not favor his virtue; his sacrifices were out of season; ten suns appeared together in the middle of the night; it rained earth at Bo; the nine tripods shifted from their places; women-demons came out at night; ghosts moaned at night; a woman turned into a man; Heaven rained flesh; thorns grew on the highways of the state; and the king gave himself over to license. A red bird holding a jade tablet in its beak descended on the altar of Zhou at Qi and said: 'Heaven commands King Wen of Zhou to attack Yin and possess its state.' Tai Dian came as a guest; the River brought forth the green chart; the earth brought forth the Chenghuang horse. King Wu carried on the work, and dreamed of three spirits who said: 'We have already sunk Zhou of Yin in the virtue of wine. Go and attack him; we will surely make you prevail greatly.' King Wu then attacked the madman, overthrew Shang, and established Zhou, and Heaven bestowed on King Wu the banner of the yellow bird. When the king had conquered Yin, he fulfilled what the Lord had brought about, apportioned the various spirits among their keepers, sacrificed to Zhou's former kings, opened communication with the four Yi, and none in the world failed to submit; thus he carried on the legacy of Tang. This is why King Wu punished Zhou. If we look at it in light of these three sage kings, what they did is not what is called aggression but what is called punitive expedition.

則夫好攻伐之君，又飾其說以非子墨子曰：子以攻伐爲不義，非利物與？昔者楚熊麗始封此雎山之閒，越王繄虧出自有遽，始邦於越，唐叔與呂尚邦齊、晉。此皆地方數百里，今以并國之故，四分天下而有之。是故何也？子墨子曰：子未察吾言之類，未明其故者也。古者天子之始封諸侯也，萬有餘。今以并國之故，萬國有餘皆滅，而四國獨立。此譬猶醫之藥萬有餘人，而四人愈也，則不可謂良醫矣。

Then the rulers fond of aggression further dress up their argument to refute Master Mozi, saying: 'You hold aggression to be unrighteous, but is it not a beneficial thing? In former times Xiong Li of Chu was first enfeoffed among the hills of Ju; the King of Yue, Yikui, came out of Youju and first founded his state in Yue; Tang Shu and Lü Shang founded the states of Jin and Qi. All these were only several hundred li square, yet now, because of annexing states, they have divided the world into four parts and hold it among them. Why is this?' Master Mozi said: You have not examined the category of my words, nor understood their reason. In antiquity, when the Son of Heaven first enfeoffed the lords, there were more than ten thousand of them. Now, because of the annexing of states, the more than ten thousand states have all been destroyed, and these four alone stand. This is like a physician who gives medicine to more than ten thousand people and only four are cured; he cannot be called a good physician.

則夫好攻伐之君又飾其說曰：我非以金玉子女壤地爲不足也，我欲以義名立於天下，以德來諸侯也。子墨子曰：今若有能以義名立於天下，以德來諸侯者，天下之服可立而待也。夫天下處攻伐久矣，譬若傳子之爲馬然。今若有能信効先利天下諸侯者，大國之不義也，則同憂之；大國之攻小國也，則同救之；小國城郭之不全也，必使修之；布粟乏絕則委之，幣帛不足則共之。以此効大國，則小國之君說。人勞我逸，則我甲兵强。寬以惠，緩易急，民必移。易攻伐以治我國，攻必倍。量我師舉之費，以諍諸侯之斃，則必可得而享利焉。督以正，義其名，必務寬吾衆，信吾師，以此授諸侯之師，則天下無敵矣，其爲下不可勝數也。此天下之利，而王公大人不知而用，則此可謂不知利天下之巨務矣。

Then the rulers fond of aggression further dress up their argument, saying: 'It is not that I find my gold and jade, sons and daughters, and territory insufficient. I wish to establish a righteous name in the world and draw the lords to me by virtue.' Master Mozi said: Now if there were one able to establish a righteous name in the world and draw the lords to him by virtue, the submission of the world could be awaited standing up. The world has been beset by aggression for a long time; it is like a boy made to play the horse until he is worn out. Now if there were one able, in good faith, to put the benefit of the lords of the world first: when a great state acts unrighteously, he would share in the concern; when a great state attacks a small state, he would join in rescuing it; when a small state's walls are not whole, he would see that they are repaired; when its cloth and grain run out, he would supply them; when its money and silk are insufficient, he would provide them. If one deals with the great states in this way, the rulers of the small states will be pleased. When others toil and I am at rest, my armor and weapons grow strong. Being generous with kindness, and easy in place of harsh, the people will surely come over. Exchange aggression for the ordering of my own state, and the results will be doubled. Measure the cost of raising my own army against relieving the lords in their distress, and one is sure to gain and enjoy benefit. Oversee with rectitude, make righteousness one's name, strive to be generous to one's own masses and trustworthy to one's own army, and with this support the armies of the lords, and there will be no enemy in the world; the benefit to those below will be beyond counting. This is the benefit of the world, and yet the kings, dukes, and great men do not know to use it; so they may be said not to know the great task of benefiting the world.

是故子墨子曰：今且天下之王公大人士君子，中情將欲求興天下之利，除天下之害，當若繁爲攻伐，此實天下之巨害也。今欲爲仁義，求爲上士，尚欲中聖王之道，下欲中國家百姓之利，故當若非攻之爲說，而將不可不察者此也。

Therefore Master Mozi said: Now if the kings, dukes, great men, gentlemen, and officers of the world sincerely wish to seek to promote the benefit of the world and eliminate the harm of the world, then as for this practice of frequent aggression, it is truly the great harm of the world. Now if they wish to practice benevolence and righteousness and seek to be superior officers, wishing above to accord with the way of the sage kings and below to accord with the benefit of the state and the common people, then the doctrine of condemning aggression is what they cannot fail to examine.