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墨子|Mozi

經說上 - Exposition of Canon I

属类： 双语小说 【分类】古汉语经典 -[作者: 墨子] 阅读：[6775]
經說上 - Exposition of Canon I
《 字+字- 行+行- 页+页- 字+字- 行+行- 页+页- 》
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經說上

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故：小故，有之不必然，無之必不然。體也，若有端。大故，有之必然，1無之必不2然，若見之成見也。

2
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體：若二之一，尺之端也。

3
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知：材，知也者。所以知也而必知。若明。

4
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慮：慮也者，以其知有求也，而不必得之。若睨。

5
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知：知也者，以其知過物而能貌之。若見。

6
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𢜔1：𢜔2也者，以其知論物而其知之也著。若明。

7
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仁：愛己者，非為用己也。不若愛馬。著若明。1

8
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義：志以天下為芬，而能能利之，不必用。

9
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禮：貴者公，賤者名，而俱有敬僈。焉等，異論也。

10
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行：所為不差1名，行也；所為差2名，巧也。若為盜。

11
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實：其志氣之見也，使人知1己。不若金聲玉服。

12
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忠：不利，弱子亥足將入止容。

13
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孝：以親為芬，而能能利親。不必得。

14
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信：不以其言之當也，使人視城得金。

15
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佴：與人遇，人衆，𢝺。

16
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𧨜：為是為是之台彼也，弗為也。

17
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廉：己惟為之，知其也𦖷也。

18
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所令非身弗行。

19
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任：為身之所惡，以成人之所急。

20
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勇：以其敢於是也，命之；不以其不敢於彼也，害之。

21
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力：重之謂，下與重，奮1也。

22
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生：楹之生。商不可必也。

23
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平：惔然。

24
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利：得是而喜，則是利也。其害也，非是也。

25
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害：得是而惡，則是害也。其利也，非是也。

26
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治：吾事治矣，人有治南北。

27
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譽之必其行也。其言之忻，使人督之。

28
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誹：必其行也，其言之忻。

29
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舉1：告以之2名，舉彼實故也3。

30
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言也者，諸口能之，出民者也。民若畫俿也。言也謂，言猶名1致也。

31
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且：自前曰且，自後曰已。方然亦且。若石者也。1

32
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君：以若名者也。

33
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功：不待時，若衣裘。功不待時，若衣裘。1

34
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賞：上報下之功也。11. 上報下之功也。 : Moved here from entry 37.

35
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罪：不在禁，惟害無罪，殆姑。上報下之功也。1

36
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罰：上報下之罪也。

37
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侗：二人而俱見是楹也，若事君。

38
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今久：古今且莫。

39
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宇：東西家南北。

40
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窮：或不容尺，有窮；莫不容尺，無窮也。

41
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盡：俱1止動。

42
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始：時或有久，或無久，始當無久。

43
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化：若鼃為鶉。

44
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損：偏也者兼之體1也。其體或去存，謂其存者損。

45
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環1：俱柢2也。

46
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It is the figure of a curve.1. 環 : Originally read: "儇". Corrected by 孫詒讓《墨子閒詁》2. 俱柢 : Originally read: "昫民". Corrected by 孫詒讓《墨子閒詁》

47
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庫：區穴若斯貌常。

48
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動：偏祭從者，戶樞免瑟。

49
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止：無久之不止，當牛非馬，若矢1過楹。有久之不止，當馬非馬，若人過梁。

50
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必：謂臺執者也。若弟兄一然者一不然者，必「不必」也，是非必也。

51
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同：楗1與狂之同長也。

52
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心中：自是往相若也。

53
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厚：惟無所大。

54
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圜：規寫攴也。

55
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方：矩見攴也。

56
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倍：二尺與尺但去一。

57
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端：是無間1也。1. 間 : Originally read: "同".

58
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有間1：謂夾之者也。

59
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間1：謂夾者也。尺前於區穴而後於端，不夾於端與區內。及及非齊之，及也。

60
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纑：間1虛也者，兩木之間，謂其無木者也。

61
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盈：無盈無厚。

62
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於石1無所往而不得，得二，堅。異處不相盈，相非，是相外也。

63
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攖：尺與尺俱不盡，端與端俱盡。尺與或盡或不盡。堅白之攖相盡，體攖不相盡。端。

64
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仳：兩有端而后可。

65
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次：無厚而后可。

66
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法：意、規、員三也，俱可以為法。

67
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佴：然也者，民若法也。

68
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彼：凡牛、樞非牛，兩也。無以非也。

69
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辯：或謂之牛，或謂之非牛，是爭彼也。是不俱當。不俱當，必或不當，不若當犬。

70
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為：欲𩁥其指，智不知其害，是智之罪也。若智之慎文也無遺，於其害也，而猶欲𩁥之，則離之是猶食脯也。騷之利害，未知也，欲而騷，是不以所疑止所欲也。廧外之利害，未可知也，趨之而得力，則弗趨也，是以所疑止所欲也。觀「為，窮知而𠐴於欲」之理，𩁥脯而非𢜔也，𩁥指而非愚也，所為與不所與為相疑也，非謀也。

71
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已：為衣，成也；治病，亡也。

72
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使：令，謂「謂」也，不必成。濕，「故」也，必待所為之成也。

73
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名：物，達也。有實必待之名1也。命之馬，類也。若實也者，必以是名也。命之臧，私也。是名也止於是實也。聲出口，俱有名，若姓字2灑。

74
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謂：狗、犬，命也。狗犬，舉也。叱狗，加也。

75
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知：傳受之，聞也；方不㢓，說也；身觀焉，親也。所以謂，名也；所謂，實也。名實耦，合也。志行，為也。

76
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聞：或告之，傳也；身觀焉，親也。

77
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見：時者，體也；二者，盡也。

78
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合1：兵立反中、志工，正也；臧之為，宜也：非彼必不有，必也。聖者用而勿必，必也者可勿疑。

79
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仗者，兩而勿偏。

80
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為：早臺，存也。病，亡也。買鬻，易也。霄盡，蕩也。順長，治也。鼃買，化也。

81
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同：二名一實，重同也。不外於兼，體同也。俱處於室，合同也。有以同，類同也。

82
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異：二必異，二也。不連屬，不體也。不同所，不合也。不有同，不類也。

83
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同異交得：於福家良恕，有無也。比度，多少也。免軔還園，去就也。鳥折用桐，堅柔也。劍尤甲1，死生也。處室子子2母，長少也。兩絕勝，白黑也。中央旁也。論、行行行3、學、實，是非也。雞4宿，成未也。兄弟，俱適也。身處志往，存亡也。霍，為姓故也。賈宜，貴賤也。

84
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諾：超、誠1、負2、正3也。相從、相去、先知、是、可，五色。長短、前後、輕重援正五諾，皆人於知有說；過五諾，若員，無直無說；用五諾，若自然矣。4。

85
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執服難。成言務成之，九則求執之。

86
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法：法取同，觀巧傳。

87
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法：取此擇彼，問故觀宜。以人之有黑者有不黑者也，止黑人，與以有愛於人有不愛於人，心愛人，是孰宜？

88
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止1：彼舉然者，以為此其然也，則舉不然者而問之。

89
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若聖人有非而不非。正五諾，皆人於知有說；過五諾，若員，無直無說；用五諾，若自然矣。1

90
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For example, the sage has respects in which he is not, yet he is.1. 正五諾，皆人於知有說；過五諾，若員，無直無說；用五諾，若自然矣。 : Moved to entry 94.

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Exposition of Canon I:...

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’Minor reason’: having this, it will not necessarily be so; lacking this, necessarily it will not be so. It is a part, like having a starting point. ’Major reason’: having this, it will necessarily [be so]; lacking [this, necessarily it will not] be so. Like the appearing bringing about the seeing.1. 然， : Inserted. 孫詒讓《墨子閒詁》2. 之必不 : Inserted. 孫詒讓《墨子閒詁》

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For example, one of two, or the starting-point of a measured length.

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The ’intelligence’: it being the means by which one knows, one necessarily does know. Like the eyesight.

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’Thinking’: by means of one’s intelligence one seeks something, but does not necessarily find it. Like peering.

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’Knowing’: by means of one’s intelligence, having passed the thing one is able to describe it. Like seeing.

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’Understanding’: by means of one’s intelligence, in discourse about the thing one’s knowledge of it is apparent. Like clearness of sight.1. : Originally read: "恕". Corrected by 孫詒讓《墨子閒詁》2. : Originally read: "恕". Corrected by 孫詒讓《墨子閒詁》

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Love of oneself is not for the sake of making oneself useful. Not like loving a horse.1. 著若明。 : Deleted. 衍文。 孫詒讓《墨子閒詁》

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In intent, he takes the whole world as his field; in ability, he is able to benefit it. He is not necessarily employed.

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The noble are adressed as ’Sir’, the base by their given names, but in both cases one may be either respectful or rude, because modes of behaviour are different for different ranks.

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What one does, neutrally named, is one’s conduct. Giving a good name to what one does is trickery. For example, to committing robbery.1. 差 : Originally read: "善". 2. 差 : Originally read: "善".

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The manifestation of his intent and his zeal enables others to know him. Not like the tinkle of metal or jade pendants.1. 知 : Originally read: "如".

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...

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In intent, he takes his parents as his field; in ability, he is able to benefit them. He does not necessarily succeed.

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It is not by his words fitting the fact that he makes others pay attention to them; it is because they are sure of his conduct. The frankness of his words enables him to verify them. ... the city wall and get the money.

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When he confronts another, the multitude follows his lead.

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He does the right things; but when doing the right thing interferes with some other thing, he will not do it.

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Although he performs it himself, he is under the authority of someone who knows the rest about it (?).

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It is not that he is not himself the agent.

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He performs what in his own interests he dislikes in order to bring about what others need.

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One names a man ’brave’ because of what he does dare; one does not raise as an objection something else that he does not dare.

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It is of weight that it is said. Lifting a weight from below is exertion.1. 奮 : Originally read: "舊".

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...tranquil.

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If you are pleased to get this one, this is the beneficial one, and the harmful one is not this one.

24

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If you dislike getting this one, this is the harmful one, and the one which is beneficial is not this one.

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One’s own affairs having been put in order, others also putting in order North and South...

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Example, ’stone’ explained by pointing out a stone? ... For ’like the stone’ one necessarily uses what is like the name.1. 舉 : Originally read: "譽". 2. 之 : Originally read: "文". 3. 故也 : Originally read: "也故".

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Example, ’tiger’, explained by a picture? ... To inform about this name is to refer to the other object. Therefore ’saying’ is an emitting of something’s characteristics of which any speaker is capable. ’If the characteristics are like the picture, it is a tiger’ is saying. To say that which it is called (as in the case of ’stone’), is to communicate it.1. 名 : Originally read: "石".

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Before the event one says ’about to’, after the event one says ’already’. The just now so too is about to be. (Like ’I’m afraid it will’ and ’Let’s for the moment...’ (?))1. 若石者也。 : Deleted. 衍文。

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If not at the due time, even if it is beneficial there is no achievement. (Like summer and winter clothes.)1. 功不待時，若衣裘。 : Deleted. 衍文。

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If not covered by a prohibition, even if it is harmful there is no crime.1. 上報下之功也。 : Moved to entry 36.

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They are two men but both see that this is a pillar. Like serving a ruler. The pillar’s engendering of the complement is not to be treated as necessary. (?)

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’Present’ and ’past’ combine mornings and evenings.

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’East and West’ covers North and South.

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If somewhere there is no room for a measured length, it is limited; if everywhere there is room for a measured length, it is limitless.

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Something is fixed of all of them.1. 俱 : Originally read: "但".

36

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Of times of a movement, there is one which has duration and one without duration. The commencement is plumb with the one without duration.

37

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For example, a frog becoming a quail.

38

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’Some but not the rest’: it is a unit in a total. Of its units, if one is removed and the other remains, we say that the one which remains is reduced.1. 體 : Originally read: "禮".

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The circumference is like a cut, the figure is constant.

40

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Please sign in to unlock the rest

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42

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The same lengths of door-bar and door-frame are straight.1. 楗 : Originally read: "捷".

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Distances outward from this are alike.

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