尚贤中Exalting the Worthy II

子墨子言曰：今王公大人之君人民、主社稷、治国家，欲修保而无失，故不察尚贤为政之本也？何以知尚贤之为政本也？曰：自贵且智者为政乎愚且贱者则治，自愚且贱者为政乎贵且智者则乱，是以知尚贤之为政本也。故古者圣王甚尊尚贤而任使能，不党父兄，不偏贵富，不嬖颜色。贤者举而上之，富而贵之，以为官长；不肖者抑而废之，贫而贱之，以为徒役。是以民皆劝其赏、畏其罚，相率而为贤。者以贤者众而不肖者寡，此谓进贤。然后圣人听其言，迹其行，察其所能而愼予官，此谓事能。故可使治国者，使治国；可使长官者，使长官；可使治邑者，使治邑。凡所使治国家、官府、邑里，此皆国之贤者也。

Master Mozi said: Now the kings, dukes and great men who rule over the people, preside over the altars of soil and grain, and govern the state wish to preserve and maintain them without loss; why then do they not examine how exalting the worthy is the root of government? How do we know that exalting the worthy is the root of government? It is said: when the honored and wise govern the foolish and lowly, there is order; when the foolish and lowly govern the honored and wise, there is disorder. By this we know that exalting the worthy is the root of government. Therefore the sage kings of antiquity greatly honored and exalted the worthy and employed the capable, showing no partiality to fathers or elder brothers, no favoritism toward the honored and rich, no fondness for good looks. The worthy they raised up and elevated, enriching and honoring them and making them officials and heads; the unworthy they held back and dismissed, impoverishing and demeaning them and making them laborers and servants. Thereupon the people were all encouraged by the rewards and fearful of the punishments, and led one another on to become worthy. In this way the worthy became many and the unworthy few; this is called advancing the worthy. Then the sages listened to their words, traced their conduct, examined what they were capable of, and carefully assigned them office; this is called employing the capable. So those who could be made to govern a state were made to govern a state; those who could be made to head an office were made to head an office; those who could be made to govern a town were made to govern a town. All those who were made to govern the state, the offices, the towns and villages were the worthy men of the state.

贤者之治国也，蚤朝晏退，听狱治政，是以国家治而刑法正。贤者之长官也，夜寝夙兴，收敛关市、山林、泽梁之利，以实官府，是以官府实而财不散。贤者之治邑也，蚤出莫入，耕稼树艺，聚菽粟，是以菽粟多而民足乎食。故国家治则刑法正，官府实则万民富。上有以絜为酒醴粢盛，以祭祀天鬼。外有以为皮币，与四邻诸侯交接。内有以食饥息劳，将养其万民，外有以怀天下之贤人。是故上者天鬼富之，外者诸侯与之，内者万民亲之，贤人归之。以此谋事则得，举事则成，入守则固，出诛则彊。故唯昔三代圣王尧舜禹汤文武之所以王天下、正诸侯者，此亦其法已。

When the worthy govern a state, they go to court early and retire late, hearing lawsuits and attending to government; thus the state is ordered and punishments and laws are correct. When the worthy head an office, they go to bed late and rise early, collecting the revenues of the passes and markets, the mountains and forests, the marshes and fish weirs, to fill the treasury; thus the treasury is full and wealth is not dispersed. When the worthy govern a town, they go out early and come home late, plowing and sowing, planting and cultivating, gathering beans and grain; thus beans and grain are plentiful and the people have enough to eat. So when the state is ordered, punishments and laws are correct; when the treasury is full, the multitudes are rich. Above, there is the means to prepare pure wine and sweet spirits and vessels of grain to sacrifice to Heaven and the spirits. Abroad, there is the means to provide furs and silks for exchanges with the neighboring feudal lords on all four sides. At home, there is the means to feed the hungry and rest the weary, to nourish the multitudes; abroad, there is the means to draw in the worthy men of the world. Therefore above, Heaven and the spirits enrich them; abroad, the feudal lords side with them; at home, the multitudes love them, and the worthy come over to them. Thus in planning affairs they succeed, in undertakings they accomplish; staying in to defend they are secure, going out to punish they are strong. For this too was the method by which the sage kings of the Three Dynasties of old, Yao, Shun, Yu, Tang, Wen and Wu, became kings over the world and set the feudal lords in order.

既曰若法，未知所以行之术，则事犹若未成。是以必为置三本。何谓三本？曰：爵位不高则民不敬也，蓄禄不厚则民不信也，政令不断则民不畏也。故古圣王高予之爵，重予之禄，任之以事，断予之令。夫岂为贤臣赐哉？欲其事之成也。《诗》曰：「告女忧恤，诲女予爵。孰能执热，鲜不用濯？」则此语古者国君诸侯之不可以不执善承嗣辅佐也，譬之犹执热之有濯也，将休其手焉。古者圣王唯毋得贤人而使之，般爵以贵之，裂地以封之，终身不厌。贤人唯毋得明君而事之，竭四肢之力，以任君之事，终身不倦。若有美善，则归之上，是以美善在上，而所怨谤在下，宁乐在君，忧戚在臣。故古者圣王之为政若此。

But having declared such a method, if one does not know the technique for carrying it out, the affair is still as if unaccomplished. Therefore three foundations must be established. What are the three foundations? It is said: if rank is not high, the people will not respect him; if emolument is not generous, the people will not trust him; if his orders are not decisive, the people will not fear him. Therefore the sage kings of antiquity gave them high rank, gave them generous emolument, entrusted them with responsibilities, and gave them decisive authority to command. Was this a gift to the worthy ministers? It was out of the wish that their work succeed. The Odes say: "I tell you of my cares and troubles, I teach you how to confer rank. Who can hold something hot without first dipping his hand in water?" This says that the rulers of states and feudal lords of antiquity could not do without good successors and aides to hold on to; it was like holding something hot and having water to cool one's hand in. The sage kings of antiquity, whenever they obtained a worthy man and employed him, distributed rank to honor him and divided land to enfeoff him, and were never weary of it all their lives. And a worthy man, whenever he obtained an enlightened ruler and served him, exhausted the strength of his four limbs to carry out the ruler's business, and was never tired of it all his life. Whatever was fine and good he credited to his superior; so the fine and good rested with the superior, while grievance and blame rested with those below; peace and joy rested with the ruler, worry and sorrow with the minister. Such was the way the sage kings of antiquity governed.

今王公大人亦欲效人以尚贤使能为政，高予之爵，而禄不从也。夫高爵而无禄，民不信也。曰：「此非中实爱我也，假藉而用我也。」夫假藉之民，将岂能亲其上哉？故先王言曰：「贪于政者，不能分人以事；厚于货者，不能分人以禄。」事则不与，禄则不分，请问天下之贤人将何自至乎王公大人之侧哉？若苟贤者不至乎王公大人之侧，则此不肖者在左右也。不肖者在左右，则其所誉不当贤，而所毁不当暴。王公大人尊此以为政乎国家，则赏亦必不当贤，而罚亦必不当暴。若苟赏不当贤而罚不当暴，则是为贤者不劝，而为暴者不沮矣。是以入则不慈孝父母，出则不长弟乡里，居处无节，出入无度，男女无别。使治官府则盗窃，守城则倍畔，君有难则不死，出亡则不从。使断狱则不中，分财则不均。与谋事不得，举事不成，入守不固，出诛不彊。故虽昔者三代暴王桀纣幽厉之所以失措其国家、倾覆其社稷者，已此故也。何则？皆以明小物而不明大物也。

Now the kings, dukes and great men also wish to imitate others in governing by exalting the worthy and employing the capable, and they give high rank, but the emolument does not follow. Now high rank without emolument the people do not trust. They say: "This is not sincere affection for me; he is merely borrowing me for use." How could people who are merely borrowed ever love their superiors? Therefore the former kings said: "One who is greedy for power cannot share responsibilities with others; one who is grasping about goods cannot share emolument with others." If responsibilities are not given and emolument is not shared, then may I ask, from where will the worthy men of the world come to the side of the kings, dukes and great men? And if the worthy do not come to the side of the kings, dukes and great men, then it is the unworthy who stand at their left and right. When the unworthy stand at their left and right, those they praise are not the truly worthy, and those they condemn are not the truly violent. If the kings, dukes and great men honor such men in governing the state, then rewards will certainly not fall on the worthy, and punishments will certainly not fall on the violent. And if rewards do not fall on the worthy and punishments do not fall on the violent, then those who act worthily are not encouraged, and those who act violently are not deterred. Consequently, at home people are neither kind nor filial to their parents, and abroad they show no respect to their elders in the districts and villages; their dwelling has no restraint, their comings and goings no measure, and men and women are not kept distinct. Set to manage the treasury, they steal; set to guard the city walls, they turn traitor; when the ruler is in trouble, they will not die for him; when he flees into exile, they will not follow. Set to decide lawsuits, they are not just; set to divide wealth, they are not fair. In planning affairs with them one fails; in undertakings nothing is accomplished; staying in to defend one is not secure, going out to punish one is not strong. So too the reason the violent kings of the Three Dynasties of old, Jie, Zhou, You and Li, lost their states and overturned their altars of soil and grain was just this. Why? Because all of them were clear about small matters but not clear about great ones.

今王公大人有一衣裳不能制也，必藉良工；有一牛羊不能杀也，必藉良宰。故当若之二物者，王公大人皆知以尚贤使能为政也。逮至其国家之乱，社稷之危，则不知使能以治之。亲戚则使之，无故富贵、面目佼好则使之。夫无故富贵、面目佼好则使之，岂必智且有慧哉？若使之治国家，则此使不智慧者治国家也。国家之乱，既可得而知已。且夫王公大人有所爱其色而使，其心不察其知，而与其爱，是故不能治百人者，使处乎千人之官；不能治千人者，使处乎万人之官。此其故何也？曰：「若处官者爵高而禄厚，故爱其色而使之焉。」夫不能治千人者，使处乎万人之官，则此官什倍也。夫治之法将日至者也，日以治之，日不什修，知以治之，知不什益，而予官什倍，则此治一而弃其九矣。虽日夜相接以治若官，官犹若不治。此其故何也？则王公大人不明乎以尚贤使能为政也。故以尚贤使能为政而治者，若吾言之谓也。以下贤为政而乱者，若吾言之谓也。

Now if the kings, dukes and great men have a garment they cannot cut, they will certainly call on a good tailor; if they have an ox or sheep they cannot slaughter, they will certainly call on a good butcher. So in these two matters, the kings, dukes and great men all know to govern by exalting the worthy and employing the capable. But when it comes to the disorder of their state and the peril of their altars of soil and grain, they do not know to employ the capable to set it in order. If someone is a relative, they employ him; if someone is rich and honored without merit, or has a handsome face, they employ him. Now if one employs those who are rich and honored without merit or who have a handsome face, are such men necessarily wise and intelligent? To have them govern the state is to have the unwise and unintelligent govern the state. That the state will be in disorder can already be known. Moreover, when the kings, dukes and great men employ someone because they love his looks, their hearts do not examine his knowledge but simply grant him their affection; and so one who cannot govern a hundred men is placed in an office over a thousand, and one who cannot govern a thousand is placed in an office over ten thousand. What is the reason for this? It is said: "Such offices carry high rank and generous emolument, so they love his looks and employ him in them." Now when one who cannot govern a thousand men is placed in an office over ten thousand, this office is ten times beyond him. The business of governing arrives daily; he governs it day by day, yet the days are not made ten times longer; he governs it with his knowledge, yet his knowledge is not increased tenfold. Given an office ten times beyond him, he manages one part and abandons the other nine. Even if he worked at such an office day and night without pause, the office would still be as if ungoverned. What is the reason for this? It is that the kings, dukes and great men are not clear about governing by exalting the worthy and employing the capable. So that governing by exalting the worthy and employing the capable brings order is just as I have said; and that governing by demeaning the worthy brings disorder is just as I have said.

今王公大人中实将欲治其国家，欲修保而勿失，胡不察尚贤为政之本也？且以尚贤为政之本者，亦岂独子墨子之言哉？此圣王之道，先王之书，距年之言也。传曰：「求圣君哲人，以裨辅而身。」《汤誓》曰：「遂求元圣，与之戮力同心，以治天下。」则此言圣之不失以尚贤使能为政也。故古者圣王唯能审以尚贤使能为政，无异物杂焉，天下皆得其列。古者舜耕历山，陶河濒，渔雷泽，尧得之服泽之阳，举以为天子，与接天下之政，治天下之民。伊挚，有莘氏女之私臣，亲为庖人，汤得之，举以为己相，与接天下之政，治天下之民。傅说被褐带索，庸筑乎傅岩，武丁得之，举以为三公，与接天下之政，治天下之民。此何故始贱卒而贵，始贫卒而富？则王公大人明乎以尚贤使能为政。是以民无饥而不得食、寒而不得衣、劳而不得息、乱而不得治者。故古圣王唯以审以尚贤使能为政，而取法于天。虽天亦不辩贫富贵贱、远迩亲疏，贤者举而尚之，不肖者抑而废之。

Now if the kings, dukes and great men sincerely wish to govern their states, and wish to preserve and maintain them without loss, why do they not examine how exalting the worthy is the root of government? Moreover, is it only Master Mozi who says that exalting the worthy is the root of government? This is the Way of the sage kings, found in the books of the former kings and in the sayings of the elders of distant years. A tradition says: "Seek sage rulers and wise men, to support and assist your person." The Oath of Tang says: "Then I sought the great sage, and joined with him in united strength and one heart, to govern the world." This says that the sages never failed to govern by exalting the worthy and employing the capable. Therefore the sage kings of antiquity were only able to govern by exalting the worthy and employing the capable with careful attention, with nothing extraneous mixed in, so that all under Heaven found its proper station. In antiquity Shun plowed at Mount Li, made pottery on the banks of the River, and fished at Lake Lei; Yao found him on the sunny side of Fuze and raised him up to be Son of Heaven, to take over the government of the world and rule the people of the world. Yi Zhi was the private servant of the daughter of the Youxin clan, and served in person as a cook; Tang found him and raised him up to be his own chief minister, to take over the government of the world and rule the people of the world. Fu Yue wore coarse cloth and a rope belt, laboring as a hired builder at Fuyan; Wu Ding found him and raised him up to be one of the Three Dukes, to take over the government of the world and rule the people of the world. Why was it that these men began lowly and ended honored, began poor and ended rich? Because the kings, dukes and great men were clear about governing by exalting the worthy and employing the capable. Thus among the people there were none who were hungry and got no food, cold and got no clothing, weary and got no rest, or in disorder and got no order. Therefore the sage kings of antiquity governed only by exalting the worthy and employing the capable with careful attention, taking their model from Heaven. For Heaven too makes no distinction between poor and rich, honored and lowly, far and near, kin and stranger: the worthy it raises up and exalts, the unworthy it holds back and dismisses.

然则富贵为贤以得其赏者，谁也？曰：若昔者三代圣王尧舜禹汤文武者是也。所以得其赏何也？曰：其为政乎天下也，兼而爱之，从而利之，又率天下之万民以尚尊天事鬼、爱利万民。是故天鬼赏之，立为天子，以为民父母，万民从而誉之曰圣王，至今不已。则此富贵为贤以得其赏者也。

Who then were those who, being rich and honored, acted worthily and thereby received their reward? It is said: such were the sage kings of the Three Dynasties of old, Yao, Shun, Yu, Tang, Wen and Wu. How did they receive their reward? It is said: in governing the world, they cared for all impartially and benefited them accordingly, and further led the multitudes of the world to exalt and honor Heaven, serve the spirits, and care for and benefit the multitudes. Therefore Heaven and the spirits rewarded them, established them as Sons of Heaven, and made them father and mother to the people; and the multitudes followed and praised them as sage kings, and do so to this day. These were those who, being rich and honored, acted worthily and thereby received their reward.

然则富贵为暴以得其罚者，谁也？曰：若昔者三代暴王桀纣幽厉者是也。何以知其然也？曰：其为政乎天下也，兼而憎之，从而贼之，又率天下之民以上诟天侮鬼、贼杀万民。是故天鬼罚之，使身死而为刑戮，子孙离散，室家丧灭，绝无后嗣，万民从而非之曰暴王，至今不已。则此富贵为暴而以得其罚者也。

Who then were those who, being rich and honored, acted violently and thereby received their punishment? It is said: such were the violent kings of the Three Dynasties of old, Jie, Zhou, You and Li. How do we know this was so? It is said: in governing the world, they hated all alike and injured them accordingly, and further led the people of the world to revile Heaven above, insult the spirits, and injure and slaughter the multitudes. Therefore Heaven and the spirits punished them, causing them to die and suffer execution, their sons and grandsons to scatter, their houses and families to perish, and their line to be cut off without heirs; and the multitudes followed and condemned them as violent kings, and do so to this day. These were those who, being rich and honored, acted violently and thereby received their punishment.

然则亲而不善以得其罚者，谁也？曰：若昔者伯鲧，帝之元子，废帝之德庸，既乃刑之于羽之郊，乃热照无有及也，帝亦不爱。则此亲而不善以得其罚者也。

Who then was one who, being kin, was not good and thereby received his punishment? It is said: such was Gun of old, the eldest son of the Emperor on High, who abandoned the Emperor's virtue and service; so he was punished at the wilds of Yu, where neither warmth nor light could reach him, and the Emperor did not spare him. This was one who, being kin, was not good and thereby received his punishment.

然则天之所使能者，谁也？曰：若昔者禹稷皋陶是也。何以知其然也？先王之书《吕刑》道之曰：「皇帝清问下民，有辞有苗，曰：『群后之肆在下，明明不常，鳏寡不盖。德威维威，德明维明。』乃名三后，恤功于民。伯夷降典，哲民维刑。禹平水土，主名山川。稷隆播种，农殖嘉谷。三后成功，维假于民。」则此言三圣人者，谨其言，愼其行，精其思虑，索天下之隐事遗利以上事天，则天乡其德。下施之万民，万民被其利，终身无已。故先王之言曰：「此道也，大用之天下则不窕，小用之则不困，修用之则万民被其利，终身无已。」《周颂》道之曰：「圣人之德，若天之高，若地之普，其有昭于天下也。若地之固，若山之承，不坼不崩。若日之光，若月之明，与天地同常。」则此言圣人之德章明博大，埴固以修久也。故圣人之德，盖总乎天地者也。

Who then were the capable ones whom Heaven employed? It is said: such were Yu, Ji and Gao Yao of old. How do we know this was so? The book of the former kings, the Punishments of Lü, tells of it, saying: "The August Emperor clearly inquired among the people below, and there were complaints against the Miao. He said: 'You many lords who serve below, be clear and bright without ceasing, that the widower and the widow be not covered over. The awe of virtue is true awe; the clarity of virtue is true clarity.' Then he named three lords to labor with care for the people. Boyi sent down the statutes, guiding the people by punishments. Yu leveled the waters and lands, and presided over the naming of mountains and rivers. Ji taught sowing and planting, so that farmers grew fine grain. The three lords accomplished their work, and it was of great benefit to the people." This says that these three sages were careful in their words, cautious in their conduct, and refined in their thought and deliberation; they searched out the hidden matters and neglected benefits of the world, and served Heaven with them above, so that Heaven welcomed their virtue. They bestowed them on the multitudes below, and the multitudes received their benefit, all their lives without end. Therefore the former kings said: "This Way, used on a great scale in the world, is not too small; used on a small scale, it is not too cramped; used for long, the multitudes receive its benefit all their lives without end." The Zhou Hymns tell of it, saying: "The virtue of the sages is as high as Heaven, as broad as the earth; how it shines forth over the world! As firm as the earth, as enduring as the mountains, it neither cracks nor crumbles. Like the light of the sun, like the brightness of the moon, it endures with Heaven and earth." This says that the virtue of the sages is bright and vast, solid and lasting. Thus the virtue of the sages encompasses all of Heaven and earth.

今王公大人欲王天下、正诸侯，夫无德义，将何以哉？其说将必挟震威彊。今王公大人将焉取挟震威彊哉？倾者民之死也。民，生为甚欲，死为甚憎，所欲不得而所憎屡至，自古及今，未尝能有以此王天下、正诸侯者也。今王大人欲王天下、正诸侯，将欲使意得乎天下，名成乎后世，故不察尚贤为政之本也？此圣人之厚行也。

Now the kings, dukes and great men wish to become kings over the world and set the feudal lords in order; but without virtue and righteousness, by what means will they do so? Their answer will surely be to rely on overawing force and might. But from where will the kings, dukes and great men now get the means to rely on overawing force and might? It comes to driving the people to their deaths. Life is what the people most desire, and death what they most hate; when what they desire is not obtained and what they hate repeatedly arrives, then from antiquity to the present there has never been anyone who could by this means become king over the world and set the feudal lords in order. Now if the kings and great men wish to become kings over the world and set the feudal lords in order, wishing to have their will fulfilled in the world and their name established for later ages, why do they not examine how exalting the worthy is the root of government? This is the abundant conduct of the sages.