兼愛上Impartial Care I

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 who takes the ordering of the world as his task must know where disorder arises before he can bring it to order; if he does not know where disorder arises, he cannot bring it to order. It is like a physician treating a person's illness: he must know where the illness arises before he can treat it; if he does not know where the illness arises, he cannot treat it. How should one who treats disorder be any different? He must know where disorder arises before he can bring it to order; if he does not know where disorder arises, he cannot bring it to order.

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 who takes the ordering of the world as his task cannot fail to examine where disorder arises. Now, when we examine it, where does disorder arise? It arises from people not caring for one another. A minister or a son failing in filial devotion to his ruler or his father is what we call disorder. A son cares for himself and not for his father, and so he injures his father to benefit himself; a younger brother cares for himself and not for his elder brother, and so he injures his elder brother to benefit himself; a minister cares for himself and not for his ruler, and so he injures his ruler to benefit himself. This is what we call disorder. And even a father's lack of kindness toward his son, an elder brother's lack of kindness toward his younger brother, a ruler's lack of kindness toward his minister: this too is what the world calls disorder. The father cares for himself and not for his son, and so he injures his son to benefit himself; the elder brother cares for himself and not for his younger brother, and so he injures his younger brother to benefit himself; the ruler cares for himself and not for his minister, and so he injures his minister to benefit himself. Why is this? It all arises from people not caring for one another. It is the same even with the thieves and robbers of the world. A thief cares for his own house and not for other houses, and so he steals from other houses to benefit his own house; a robber cares for his own person and not for other people, and so he does violence to others to benefit his own person. Why is this? It all arises from people not caring for one another. It is the same even with the great officers who throw one another's households into disorder and the lords who attack one another's states. Each great officer cares for his own household and not for other households, and so he throws other households into disorder to benefit his own household; each lord cares for his own state and not for other states, and so he attacks other states to benefit his own state. All the things that bring disorder to the world are contained in this, and nothing 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 examine where these arise, they all arise from people not caring for one another. If the people of the world were made to care for one another impartially, caring for others as they care for their own persons, would there still be anyone lacking in filial devotion? If one regarded one's father, elder brother, and ruler as one's own person, on whom could one inflict a lack of filial devotion? Would there still be anyone lacking in kindness? If one regarded one's younger brother, son, and minister as one's own person, on whom could one inflict a lack of kindness? So lack of kindness and lack of filial devotion would vanish. Would there still be thieves and robbers? If one regarded others' houses as one's own house, who would steal? If one regarded others' persons as one's own person, who would do violence? So thieves and robbers would vanish. Would there still be great officers throwing one another's households into disorder and lords attacking one another's states? If one regarded others' households as one's own household, who would throw them into disorder? If one regarded others' states as one's own state, who would attack? So great officers throwing one another's households into disorder and lords attacking one another's states would vanish. If the people of the world were made to care for one another impartially, state would not attack state, household would not throw household into disorder, there would be no thieves or robbers, and rulers and ministers, fathers and sons would all be able to be filial and kind. If it were like this, the world 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, how could the sage who takes the ordering of the world as his task fail to prohibit hatred and encourage care? So when the people of the world care for one another impartially there is order, and when they hate one another there is disorder. This is why Master Mozi said that one cannot fail to encourage caring for others.