法儀

Master Mozi said: 'All who engage in work under heaven cannot do without models and standards. There is no case where work succeeds without models and standards. Even scholars who serve as generals and ministers all have models. Even the hundred artisans who engage in work all have models. The artisans make squares with the carpenter's square, circles with the compass, straight lines with the plumb line, level surfaces with the water level, and vertical lines with the hanging weight. Whether skilled or unskilled, all artisans use these five as their models. The skilled can hit the mark; the unskilled, though they cannot hit the mark, can still follow and rely on them in their work and still surpass their own unaided abilities. Therefore all the hundred artisans have models and measures for their work. Now those who govern the realm at the highest level, or govern a great state at the next level, yet have no models and measures -- this shows less discernment than the hundred artisans.'

Then what should serve as the model for good governance? Should we all model ourselves on our parents? Parents throughout the realm are many, but the benevolent among them are few. If we all model ourselves on our parents, we model ourselves on what is not benevolent. A model that is not benevolent cannot serve as a model. Should we all model ourselves on our teachers? Teachers throughout the realm are many, but the benevolent among them are few. If we all model ourselves on our teachers, we model ourselves on what is not benevolent. A model that is not benevolent cannot serve as a model. Should we all model ourselves on our rulers? Rulers throughout the realm are many, but the benevolent among them are few. If we all model ourselves on our rulers, we model ourselves on what is not benevolent. A model that is not benevolent cannot serve as a model. Therefore parents, teachers, and rulers -- none of these three can serve as the model for governance. Then what should serve as the model? I say: nothing is as good as modeling on Heaven. Heaven's course is broad and impartial; its bestowals are generous and claim no gratitude; its brightness is enduring and does not fade. Therefore the sage kings modeled on Heaven.

Having taken Heaven as our model, in all actions and undertakings we must measure ourselves against Heaven. What Heaven desires, we do; what Heaven does not desire, we stop. But what does Heaven desire and what does it hate? Heaven certainly desires that people love one another and benefit one another, and does not desire that people hate one another and harm one another. How do we know Heaven desires people to love and benefit one another, and does not desire people to hate and harm one another? Because Heaven universally loves and universally benefits them. How do we know Heaven universally loves and benefits them? Because Heaven universally possesses and feeds them. Now all states under heaven, great and small, are Heaven's cities. All people, young and old, noble and humble, are Heaven's subjects. Therefore there is none who does not raise cattle and sheep, rear dogs and pigs, and prepare clean wine, millet, and grain offerings to reverently serve Heaven. Is this not because Heaven universally possesses and feeds them? If Heaven does universally possess and feed them, how can it not desire that people love and benefit one another? Therefore it is said: those who love and benefit others, Heaven will surely bring them blessings; those who hate and harm others, Heaven will surely bring them misfortune. It is said: those who kill the innocent will receive ill fortune. How else can we explain that when people kill one another, Heaven sends down misfortune upon them? This is how we know that Heaven desires people to love and benefit one another, and does not desire people to hate and harm one another.

The sage kings of old -- Yu, Tang, Wen, and Wu -- universally loved the people of the realm and led them to honor Heaven and serve the spirits. Because they benefited people greatly, Heaven blessed them, caused them to be established as Sons of Heaven, and all the feudal lords served them as guests. The tyrant kings -- Jie, Zhou, You, and Li -- universally hated the people of the realm and led them to revile Heaven and insult the spirits. Because they harmed people greatly, Heaven brought misfortune upon them, caused them to lose their states and die, and they became objects of punishment for all the realm; their descendants for generations have reviled them, and this has not ceased to this day. Therefore those who did evil and received misfortune -- Jie, Zhou, You, and Li are examples. Those who loved and benefited people and received blessings -- Yu, Tang, Wen, and Wu are examples. Cases of those who loved and benefited people and received blessings exist, and cases of those who hated and harmed people and received misfortune also exist.