尚同中Conforming Upward II

子墨子言曰：方今之時，復古之民始生未有正長之時，蓋其語曰：「天下之人異義。」是以一人一義，十人十義，百人百義。其人數茲衆，其所謂義者亦茲衆。是以人是其義，而非人之義，故交相非也。內之父子兄弟作怨讎，皆有離散之心，不能相和合，至乎舍餘力不以相勞，隱匿良道不以相教，腐㱙餘財不以相分，天下之亂也，至若禽獸然。無君臣上下長幼之節、父子兄弟之禮，是以天下亂焉。

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.

明乎民之無正長以一同天下之義，而天下亂也，是故選擇天下賢良聖知辯慧之人，立以爲天子，使從事乎一同天下之義。天子旣已立矣，以爲唯其耳目之請，不能獨一同天下之義，是故選擇天下贊閱賢良聖知辯慧之人，置以爲三公，與從事乎一同天下之義。天子三公旣已立矣，以爲天下博大，山林遠土之民不可得而一也，是故靡分天下，設以爲萬諸侯國君，使從事乎一同其國之義。國君旣已立矣，又以爲唯其耳目之請，不能獨一同其國之義，是故擇其國之賢者，置以爲左右將軍大夫，以遠至乎鄉里之長，與從事乎一同其國之義。

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、諸侯之君、民之正長，旣已定矣。天子爲發政施教，曰：「凡聞見善者必以告其上，聞見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。己有善傍薦之，上有過規諫之。尚同義其上，而毋有下比之心，上得則賞之，萬民聞則譽之。意若聞見善不以告其上，聞見不善亦不以告其上。上之所是不能是，上之所非不能非。己有善不能傍薦之，上有過不能規諫之。下比而非其上者，上得則誅罰之，萬民聞則非毀之。」故古者聖王之爲刑政賞譽也，甚明察以審信，是以舉天下之人皆欲得上之賞譽，而畏上之毀罰。

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.

是故里長順天子政，而一同其里之義。里長旣同其里之義，率其里之萬民以尚同乎鄉長，曰：「凡里之萬民，皆尚同乎鄉長，而不敢下比。鄉長之所是必亦是之，鄉長之所非必亦非之。去而不善言，學鄉長之善言；去而不善行，學鄉長之善行。」鄉長固鄉之賢者也，舉鄉人以法鄉長，夫鄉何說而不治哉？察鄉長之所以治鄉而鄉治者，何故之以也？曰：唯以其能一同其鄉之義，是以鄉治。

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.

鄉長治其鄉，而鄉旣已治矣。有率其鄉萬民以尚同乎國君，曰：「凡鄉之萬民，皆上同乎國君，而不敢下比。國君之所是必亦是之，國君之所非必亦非之。去而不善言，學國君之善言；去而不善行，學國君之善行。」國君固國之賢者也，舉國人以法國君，夫國何說而不治哉？察國君之所以治國而國治者，何故之以也？曰：唯以其能一同其國之義，是以國治。

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.

國君治其國，而國旣已治矣。有率其國之萬民以尚同乎天子，曰：「凡國之萬民，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，學天子之善言；去而不善行，學天子之善行。」天子者，固天下之仁人也。舉天下之萬民以法天子，夫天下何說而不治哉？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義，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.

天下旣尚同乎天子，而未尚同乎天者，則天葘將猶未止也。故當若天降寒熱不節，雪霜雨露不時，五穀不孰，六畜不遂，疾葘戾疫，飄風苦雨，荐臻而至者，此天之降罰也，將以罰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.

故古者聖王明天鬼之所欲，而避天鬼之所憎，以求興天下之利，除天下之害。是以率天下之萬民，齋戒沐浴，絜爲酒醴粢盛，以祭祀天鬼。其事鬼神也，酒醴粢盛不敢不蠲潔，犧牲不敢不腯肥，珪璧幣帛不敢不中度量，春秋祭祀不敢失時幾，聽獄不敢不中，分財不敢不均，居處不敢怠慢。曰：其爲正長若此，是故上者天鬼有厚乎其爲政長也，下者萬民有便利乎其爲政長也。天鬼之所深厚，而彊從事焉，則天鬼之福可得也；萬民之所便利，而能彊從事焉，則萬民之親可得也。其爲政若此，是以謀事得，舉事成，入守固，出誅勝。曰：何故之以也？曰：唯而以尚同爲政者也。故古者聖王之爲政若此。

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：方今之時，天下之正長猶未廢乎天下也，而天下之所以亂者，何故之以也？子墨子曰：方今之時之以正長，則本與古者異矣，譬之若有苗之以五刑然。昔者聖王制爲五刑，以治天下，逮至有苗之制五刑，以亂天下。則此豈刑不善哉？用刑則不善也。是以先王之書《呂刑》之道曰：「苗民否用練，折則刑，唯作五殺之刑，曰法。」則此言善用刑者以治民，不善用刑者以爲五殺。則此豈刑不善哉？用刑則不善，故遂以爲五殺。是以先王之書《術令》之道曰：「惟口出好興戎。」則此言善用口者出好，不善用口者以爲讒賊寇戎。則此豈口不善哉？用口則不善也，故遂以爲讒賊寇戎。

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.

故古者之置正長也，將以治民也。譬之若絲縷之有紀，而罔罟之有綱也，將以運役天下淫暴而一同其義也。是以先王之書《相年》之道曰：「夫建國設都，乃作后王君公，否用泰也，卿大夫師長，否用佚也，維辯使治天均。」則此語古者上帝鬼神之建設國都立正長也，非高其爵、厚其祿、富貴佚而錯之也，將以爲萬民興利除害、富貧衆寡、安危治亂也。故古者聖王之爲政若此。

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.

今王公大人之爲刑政則反此。政以爲便嬖宗族、父兄故舊，立以爲左右，置以爲正長。民知上置正長之非正以治民也，是以皆比周隱匿，而莫肯尚同其上，是故上下不同義。若苟上下不同義，賞譽不足以勸善，而刑罰不足以沮暴。何以知其然也？曰：上唯毋立而爲政乎國家，爲民正長，曰：「人可賞，吾將賞之。」若苟上下不同義，上之所賞，則衆之所非，曰：人衆與處，於衆得非。則是雖使得上之賞，未足以勸乎。上唯毋立而爲政乎國家，爲民正長，曰：「人可罰，吾將罰之。」若苟上下不同義，上之所罰，則衆之所譽，曰：人衆與處，於衆得譽。則是雖使得上之罰，未足以沮乎。若立而爲政乎國家，爲民正長，賞譽不足以勸善，而刑罰不足以沮暴，則是不與鄉吾本言民始生未有正長之時同乎？若有正長與無正長之時同，則此非所以治民一衆之道。

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.

故古者聖王唯而以尚同以爲正長，是故上下情請爲通。上有隱事遺利，下得而利之；下有蓄怨積害，上得而除之。是以數千萬里之外有爲善者，其室人未徧知，鄉里未徧聞，天子得而賞之；數千萬里之外有爲不善者，其室人未徧知，鄉里未徧聞，天子得而罰之。是以舉天下之人皆恐懼振動惕慄，不敢爲淫暴，曰：「天子之視聽也神。」先王之言曰：「非神也，夫唯能使人之耳目助己視聽，使人之吻助己言談，使人之心助己思慮，使人之股肱助己動作。」助之視聽者衆，則其所聞見者遠矣；助之言談者衆，則其德音之所撫循者博矣；助之思慮者衆，則其談謀度速得矣；助之動作者衆，卽其舉事速成矣。

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.

故古者聖人之所以濟事成功，垂名於後世者，無他故異物焉，曰：唯能以尚同爲政者也。是以先王之書《周頌》之道之曰：「載來見彼王，雖求厥章。」則此語古者國君諸侯之以春秋來朝聘天子之廷，受天子之嚴教。退而治國，政之所加，莫敢不賓。當此之時，本無有敢紛天子之教者。《詩》曰：「我馬維駱，六轡沃若。載馳載驅，周爰諮度。」又曰：「我馬維騏，六轡若絲。載馳載驅，周爰咨謀。」卽此語古者國君諸侯之聞見善與不善也，皆馳驅以告天子。是以賞當賢，罰當暴，不殺不辜，不失有罪，則此尚同之功也。

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，請將欲富其國家，衆其人民，治其刑政，定其社稷，當若尚同之不可不察，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.