兼愛中Impartial Care II

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。

Master Mozi said: What the benevolent take as their task is to promote the benefit of the world and to eliminate the harm of the world; this is what they take as their task. Then what is the benefit of the world, and what is the harm of the world? Master Mozi said: Now, states attacking one another, households usurping one another, persons doing violence to one another, rulers and ministers without generosity and loyalty, fathers and sons without kindness and filial devotion, elder and younger brothers without harmony and accord: these are the harms of the world. Then from what do such harms arise? Do they arise from people caring for one another? Master Mozi said: They arise from people not caring for one another. Now the lords know only to care for their own states and do not care for the states of others, and so they do not hesitate to mobilize their whole state to attack the state of another. Now the heads of households know only to care for their own households and do not care for the households of others, and so they do not hesitate to mobilize their whole household to usurp the household of another. Now individuals know only to care for their own persons and do not care for the persons of others, and so they do not hesitate to employ their whole person to do violence to the person of another. Thus when lords do not care for one another, there is certain to be war in the field; when heads of households do not care for one another, they are certain to usurp one another; when person and person do not care for one another, they are certain to do violence to one another; when ruler and minister do not care for one another, there is no generosity or loyalty; when father and son do not care for one another, there is no kindness or filial devotion; when elder and younger brothers do not care for one another, there is no harmony or accord. When the people of the world all fail to care for one another, the strong are sure to seize the weak, the many are sure to plunder the few, the rich are sure to insult the poor, the noble are sure to scorn the humble, and the cunning are sure to deceive the simple. All the calamities, usurpations, resentments, and hatreds in the world arise because people do not care for one another. This is why the benevolent condemn it.

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。

Having condemned it, with what do we replace it? Master Mozi said: We replace it with the method of caring for one another impartially and benefiting one another reciprocally. Then what is this method of caring for one another impartially and benefiting one another reciprocally? Master Mozi said: Regard others' states as you regard your own state; regard others' households as you regard your own household; regard others' persons as you regard your own person. Thus when lords care for one another, there is no war in the field; when heads of households care for one another, they do not usurp one another; when person and person care for one another, they do not do violence to one another; when ruler and minister care for one another, there is generosity and loyalty; when father and son care for one another, there is kindness and filial devotion; when elder and younger brothers care for one another, there is harmony and accord. When the people of the world all care for one another, the strong do not seize the weak, the many do not plunder the few, the rich do not insult the poor, the noble do not scorn the humble, and the cunning do not deceive the simple. That all the calamities, usurpations, resentments, and hatreds in the world can be kept from arising is because people care for one another. This is why the benevolent praise it.

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。

And yet the gentlemen and officers of the world today say: 'Yes, impartiality would be good. Even so, it is a hard thing in this world, and impractical.' Master Mozi said: The gentlemen and officers of the world simply fail to recognize its benefit and to discern its reasons. Consider now the storming of cities and battle in the field, giving up one's life for the sake of a name: these are things all the common people of the world find hard. Yet if the ruler delights in them, the mass of officers are able to do them. How much more so with caring for one another impartially and benefiting one another reciprocally, which is different from this! One who cares for others will surely be cared for by others in return; one who benefits others will surely be benefited by others in return; one who hates others will surely be hated by others in return; one who harms others will surely be harmed by others in return. What difficulty is there in this? It is only that those above do not make it their policy and officers do not make it their practice.

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 former times Duke Wen of Jin liked his officers to wear coarse clothing, and so the duke's ministers all wore robes of ewe-skin, hung their swords from leather belts, and wore caps of plain silk; thus they came in to appear before their ruler and went out to walk in the court. Why was this? Because the ruler delighted in it, the ministers did it. In former times King Ling of Chu liked his officers to have slender waists, and so King Ling's ministers all limited themselves to a single meal, held their breath before fastening their belts, and steadied themselves against a wall before they could rise. Within a year, the court had a dark and sallow look. Why was this? Because the ruler delighted in it, the ministers were able to do it. In former times King Goujian of Yue liked his officers to be brave. He trained and drilled his ministers and brought them into concert; then he had a ship set on fire as if by accident and tested his officers, saying: 'All the treasure of the state of Yue is aboard!' The King of Yue himself beat the drum to urge his officers forward, and when the officers heard the drum they broke ranks in confusion and trampled into the fire. More than a hundred of those around him died before the King of Yue struck the gong and called 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 Master Mozi said: As for eating little, wearing coarse clothing, and giving up one's life for a name, these are things all the common people of the world find hard. Yet if the ruler delights in them, the multitude are able to do them. How much more so with caring for one another impartially and benefiting one another reciprocally, which is different from this! One who cares for others will likewise be cared for by others in return; one who benefits others will likewise be benefited by others in return; one who hates others will likewise be hated by others in return; one who harms others will likewise be harmed by others in return. What difficulty is there in this? It is only that those above do not make it their policy and officers do not make it their practice.

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。

And yet the gentlemen and officers of the world today say: 'Yes, impartiality would be good. Even so, it is something that cannot be carried out, like lifting up Mount Tai and leaping across the Yellow River and the Ji.' Master Mozi said: That is not a fitting comparison. To lift up Mount Tai and leap across the Yellow River and the Ji could be called the utmost feat of strength; from antiquity to the present, no one has ever been able to do it. But caring for one another impartially and benefiting one another reciprocally is different from this: the sage kings of antiquity carried it out. How do we know this is so? In antiquity, when Yu ordered the world, in the west he made the Western River and the Yudou to drain the waters of the Qu, the Sun, and the Huang. In the north he made the Fang, the Yuan, and the Gu, poured them into the Houzhidi and the outlet of the Hutuo, cut through at Dizhu, and bored through at Longmen, to benefit the peoples of Yan, Dai, the Hu, and the Mo and the people of the Western River. In the east he drained the lowlands, dammed the marsh of Mengzhu, and cut nine channels to hold back the waters of the eastern lands, to benefit the people of Jizhou. In the south he made the Yangzi, the Han, the Huai, and the Ru flow eastward and poured them into the region of the Five Lakes, to benefit the peoples of Jing and Chu, Gan and Yue, and the southern Yi. This tells of the deeds of Yu; and now I would carry out impartiality. In former times, when King Wen governed the western lands, he was like the sun and like the moon, shedding light over the four quarters and over the western lands. He did not let the great state bully the small state, did not let the many bully the widowed and orphaned, did not let the violent and powerful rob the farmer of his millet, his dogs, and his pigs. Heaven looked down upon King Wen's kindness, and so those who were old and childless had the means to live out their years; the solitary and brotherless had a place among the living; and those who lost their parents in youth had something to rely upon as they grew. These were the deeds of King Wen; and now I would carry out impartiality. In former times, when King Wu was about to sacrifice at Mount Tai, the record says: 'Mount Tai! The Zhou king, distant descendant of those who possessed the Way, has a task to perform. The great task now accomplished, the benevolent arise to bring aid to Shang and Xia, to the Man and the Yi and the Mo. Though I have kinsmen of the house of Zhou, they are not equal to the benevolent. If in the myriad regions there is fault, let it rest on me alone.' This tells of the deeds of King Wu; and now I would carry out impartiality.

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 Master Mozi said: If the gentlemen and officers of the world today sincerely desire the world to be rich and hate for it to be poor, desire the world to be in order and hate for it to be in disorder, they must care for one another impartially and benefit one another reciprocally. This is the method of the sage kings and the way to bring the world to order; it cannot but be pursued with all effort.