魯問

Questions from Lu

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刀喻

The Parable of the Knife

子墨子見齊大王曰："今有刀於此，試之人頭，猝然斷之，可謂利乎？"大王曰："利。"子墨子曰："多試之人頭，猝然斷之，可謂利乎？"大王曰："利。"子墨子曰："刀則利矣，孰將受其不祥？"大王曰："刀受其利，試者受其不祥。"子墨子曰："並國覆軍，賊殺百姓，孰將受其不祥？"大王俯仰而思之曰："我受其不祥。"

Master Mozi had an audience with the King of Qi and said: 'Suppose there is a knife here. You test it on a person's head and it cuts clean through. Would you call it sharp?' The King said: 'Sharp.' Master Mozi said: 'You test it on many persons' heads and it cuts clean through each time. Would you call it sharp?' The King said: 'Sharp.' Master Mozi said: 'The knife is indeed sharp, but who bears the ill fortune?' The King said: 'The knife receives credit for its sharpness; the one tested bears the ill fortune.' Master Mozi said: 'Annexing states, destroying armies, plundering and killing the common people -- who bears the ill fortune?' The King bowed his head and thought, then said: 'I bear the ill fortune.'

入國擇務

Choosing the Right Message for Each State

子墨子游，魏越曰："既得見四方之君，子則將先語？"子墨子曰："凡入國，必擇務而從事焉。國家昏亂，則語之尚賢、尚同；國家貧，則語之節用、節葬，國家喜音湛湎，則語之非樂、非命；國家淫辟無禮，則語之尊天事鬼；國家務奪侵凌，則語之兼愛、非攻，故曰擇務而從事焉。"

When Master Mozi was traveling, Wei Yue asked: 'When you gain audiences with the rulers of the four directions, what will you speak about first?' Master Mozi said: 'Whenever one enters a state, one must choose the appropriate task and address it. If the state is in confusion and disorder, speak to them about promoting the worthy and identifying with superiors. If the state is poor, speak to them about economy in expenditure and simplicity in funerals. If the state loves music and is sunk in indulgence, speak to them about condemning music and condemning fatalism. If the state is licentious, deviant, and without ritual propriety, speak to them about honoring Heaven and serving the spirits. If the state is bent on plunder and aggression, speak to them about universal love and condemning offensive warfare. This is what is meant by choosing the appropriate task.'

Notes

1context

This passage is a valuable summary of Mozi's ten core doctrines (十論), presented as a practical handbook for advising different types of failing states. The ten doctrines are: promoting the worthy (尚賢), identifying with superiors (尚同), universal love (兼愛), condemning offensive warfare (非攻), economy in expenditure (節用), simplicity in funerals (節葬), the will of Heaven (天志), identifying ghosts (明鬼), condemning music (非樂), and condemning fatalism (非命).

義之鉤強

The Grappling Hooks of Righteousness

公輸子善其巧，以語子墨子曰："我舟戰鉤強，不知子之義亦有鉤強乎？"子墨子曰："我義之鉤強，賢於子舟戰之鉤強。我鉤強我，鉤之以愛，揣之以恭。弗鉤以愛則不親，弗揣以恭則速狎，狎而不親則速離。故交相愛，交相恭，猶若相利也。今子鉤而止人，人亦鉤而止子，子強而距人，人亦強而距子，交相鉤，交相強，猶若相害也。故我義之鉤強，賢子舟戰之鉤強。"

Gongshu Ban was proud of his ingenuity and said to Master Mozi: 'In naval warfare I have grappling hooks and boarding pikes. Does your righteousness also have grappling hooks and boarding pikes?' Master Mozi said: 'The grappling hooks and boarding pikes of my righteousness are superior to your naval warfare ones. I grapple with love and push with respect. If one does not grapple with love, there is no affection; if one does not push with respect, familiarity quickly breeds contempt; and contempt without affection quickly leads to separation. Therefore, to love each other mutually and respect each other mutually is like benefiting each other. But when you grapple and hold people, they also grapple and hold you; when you push and repel people, they also push and repel you. Mutual grappling and mutual pushing are like harming each other. Therefore the grappling hooks and pikes of my righteousness are superior to your naval warfare ones.'

Notes

1person公輸盤Gongshu Ban

Gongshu Ban (公輸盤/公輸子), also known as Lu Ban, was a legendary craftsman and engineer. His encounter with Mozi over the planned attack on Song (told in chapter 50) is one of the most famous stories in Chinese literature.

Edition & Source

Text: 《墨子》 Mozi
Edition: 中華古詩文古書籍網 transcription, 《四部叢刊》本
Commentary: Mo Di (墨翟) et al., Warring States period