墨子 MOZI

[A1] Cause: When there is a minor cause, something is not necessarily so; when there is not, something is necessarily not so. It is a part -- like a point. When there is a major cause, something is necessarily so; when there is not, something is necessarily not so. It is like seeing something completes seeing.

[A2] A part: For example, one is a part of two; a point is a part of a chi (a measured length).

[A3] Knowing: With regard to the capacity of knowing, it is how one knows and knows with certainty. It is like seeing.

[A4] Cogitating: With regard to cogitating, it is through one's knowing that there is a seeking of something, but one does not necessarily find it. It is like seeing indirectly.

[A5] Knowing: With regard to knowing, it is through one's knowing capacity passing a thing that one is able to form an impression of it. It is like seeing.

[A6] Understanding: With regard to understanding, it is through one's knowing and explaining a thing that one's knowing it is made manifest. It is like seeing clearly.

[A7] Ren: Loving the self is not for the sake of the self being of use. It is not like loving a horse.

[A8] Yi: The resolve to take the world as one's sphere of action and, having ability, being able to benefit it. It is not necessary to be used.

[A9] Li: The noble have the title 'duke', while the lowly just have a name -- yet for both there is respect and rudeness. It is only in rank that they differ.

[A10] Conduct: What is done without thought of bettering one's name is conduct. What is done to better one's name is speciousness. It is like being a robber.

[A11] Inner substance: His will is manifest in his spirit and causes others to be like himself. It is not like the tinkling of metal or jade adornments.

[A12] Loyalty: It is not beneficial to a young lord to be disloyal. On entering the prince's presence one must correct one's bearing.

[A13] Being filial: To take one's parents as one's sphere of action and, having ability, to be able to benefit them. It is not necessary to attain recognition.

[A14] Trustworthiness: It is not just a matter of one's words being appropriate; for example, sending a person to look in the city and his getting gold.

[A15] To help: With one person, being in close association; with many people, complying with the crowd.

[A16] To be scrupulous: If doing 'this' is dangerous to another, it is not done.

[A17] To be ashamed: If one recalls doing something regrettable, one knows it and is distressed.

[A18] A command: If it is not something one would do oneself, it should not be done.

[A19] To act responsibly: To do what is unpleasant for oneself in order to accomplish what is pressing for others.

[A20] Courage: Praise him for daring to act in this matter. Do not disparage him for not daring to act in that matter.

[A21] Force: Said with reference to a weight. Lowering and raising a weight is to move it.

[A22] Life: Filling it is life; there is a constant association that cannot be separated.

[A23] To sleep: (No exposition.)

[A24] To dream: (No exposition.)

[A25] To be at peace: To be tranquil.

[A26] Benefit: If one gets this and is pleased, then this is benefit. If it is harmful, it is not this.

[A27] Harm: If one gets this and is displeased, then this is harm. If it is beneficial, it is not this.

[A28] In bringing about order: My affairs are put in order; others also bring about order to north and south.

[A29] To praise: This strengthens one's actions. Its words are pleasing and urge people on.

[A30] Censure: This stops one's actions. Its words are shaming.

[A31] To raise (pick out): To inform by means of its name is to pick out that entity.

[A32] To speak: Speaking is said of the mouth's ability to bring forth names. A name is like a picture of a tiger. Speaking is to say. Speech is what is achieved through names.

[A33] About to: From beforehand, one says about to; from afterwards, one says already; at the moment of occurrence, there is also about to.

[A34] A ruler: He is the means of compliance with edicts.

[A35] Meritorious service: It does not await a time, like summer and winter garments do.

[A36] To reward: Superiors requiting the meritorious service of inferiors.

[A37] Committing a crime: If no prohibition exists, even if there is harm, there is no crime.

[A38] To punish: Superiors requiting inferiors for a crime.

[A39] Being the same: Two people, yet both see that this is a pillar. It is like serving a ruler.

[A40] Time: Includes past and present, morning and evening.

[A41] Space: Includes east and west, south and north.

[A42] A limit: When a boundary does not allow a further measured length, there is a limit. When a further measured length is allowed, there is not a limit.

[A43] Completion: There is only either being at rest or being in motion.

[A44] A beginning: In some cases time has duration and in others it does not. A beginning is a specific instant of time without duration.

[A45] A transformation: Like a water frog becoming a quail.

[A46] Decrease: A part is part of a whole. Of its parts, some leave and some remain. Decrease is said of what remains.

[A48] Circle: All points make contact.

[A49] A storehouse: With a region or cavity like this, the appearance is constant.

[A50] Movement: Non-linear movement is like a door hinge avoiding shutting.

[A51] Stopping: Not stopping when there is no duration corresponds to 'an ox is not a horse' and is like an arrow passing a pillar. Not stopping when there is duration corresponds to 'a horse is not a horse' and is like a man passing a bridge.

[A52] Necessity: This refers to what can be firmly adhered to. For example, in the case of younger and older brothers, one is so and one is not. Necessary and not necessary apply in one case and not in the other, and affirm or deny necessity.

[A54] The same length: The door-post and the door frame are of the same length.

[A55] The centre: From the centre outwards the distances are the same.

[A56] Thickness: Only what is without thickness is what does not have magnitude.

[A59] A circle: A pair of compasses describes until the line joins.

[A60] A square: A carpenter's square establishes the meeting points.

[A61] To double: Two chi and one chi differ only in doing away with one chi.

[A62] A starting point: This has nothing the same as it. This is unique.

[A63] Having a space or interval: Said of what is at the sides.

[A64] The space or interval: Said of what is flanked. A chi is before in relation to a plane surface and after in relation to a point, but is not flanked by a point and a plane surface.

[A65] King-posts: The empty space is between the two pieces of wood and refers to what is without wood.

[A66] To fill: Not to fill is being without thickness. In a chi there is nowhere to go to where you do not get two.

[A67] Hard and white: Different positions do not fill each other. Not being each other -- this is excluding each other.

[A68] To coincide: With a line and a line, the coincidence of both is not complete. With a point and a point, the coincidence of both is complete. With a line and a point, the coinciding is complete in respect to one and incomplete in respect to the other. The coinciding of hard and white is mutually complete. The coinciding of parts is not mutually complete.

[A69] In comparing: Only if the two have a common starting point is it possible.

[A70] A series: Only possible if there is no piling up.

[A71] A standard: The concept, a pair of compasses, and a circle are three things which, when they combine together, may make a standard.

[A72] A replica: With regard to that which is in accord, it is people complying with standards.

[A74] The other: Everything is either 'ox' or 'not-ox'. It is like a hinge. There are just the two possibilities -- there is no way to deny this.

[A75] Making a distinction: One says it is ox; one says it is not ox. This is contending about the object. Both do not fit the facts. When both do not fit the facts, one necessarily does not fit the facts. An example of not fitting the facts is dog.

[A76] In doing something: If you desire to preserve your finger but knowledge does not know this is harmful, this is the fault of knowledge. If you have knowledge and this is carefully applied, you do not overlook the harm involved in it. If you still desire to preserve it, you must suffer the harm. It is the same with eating dried meat. The benefit or harm of rank meat cannot be known so, if you desire to eat the dried meat although it is rank, this is not to let what you doubt put a stop to what you desire. The benefit or harm of what is beyond the wall cannot be known so, if by running to it you obtain money but you do not run, this is to let what you doubt put a stop to what you desire. Consider the principle: 'In doing something there is a limit to knowledge and a dependence on desire.' One may eat dried meat and not be wise; one may preserve one's finger and not be foolish. That which one does and that which one does not do both involve doubt and cannot be completely planned for.

[A77] Yi: In the case of making a garment, it is completed. In the case of curing an illness, it goes away.

[A78] Shi: To give an order is to tell but what is ordered does not necessarily come about. To make damp is to cause and necessarily depends on what is done coming about.

[A79] Ming (a name): 'Thing' is generalizing. If there is an entity, it necessarily gets this name. Naming it 'horse' is classifying. If it is an entity like this, it is necessarily named by this. Naming someone Zang is particularizing. This name stops at this entity. The words issuing from the mouth are all names -- like the pairing of surname and style.

[A80] Wei (to say, refer): To call a pup a dog is to transfer. To call something 'pup' or 'dog' is to refer. Scolding a pup is to apply.

[A81] Zhi (knowing): Receiving something transmitted is hearing. The method not being obstructed is explaining. Observing something oneself is personally experiencing.

[A81 cont.] What something is called by is its name. What is called by the name is the entity. The pairing of name and entity is correlation. Intentions that are carried out are actions.

[A82] Wen (to hear): Someone informing about it is by transmission. Being present oneself is in person.

[A83] Jian (to see): Seeing one aspect is partial. Seeing two aspects is complete.

[A84] He (to relate to, to correspond): To deploy troops, to return to the centre, and realizing intentions involve being correct. Zang's conduct involves being fitting. Negating 'that' means it is necessarily not so; this involves being necessary. The judgements of sages, employ but do not treat as necessary. The necessary, accept and do not doubt.

[A85] (No exposition in Johnston's text.)

[A86] Wei (being or becoming): Armour and towers exist. A sickness ceases to exist.

[A86 cont.] Buying and selling are exchanges. Mist and ashes disperse. Complying and directing bring order. The tree frog and field mouse are transformed.

[A87] Tong (the same): Two names for one entity is the sameness of duplication. Not being outside the whole is the sameness of being a part. Both being situated in the room is the sameness of being together. Being the same in some respect is the sameness of being of a class.

[A88] Yi (different): Two certainly being different is two. Not being joined is not being a part. Not being in the same place is not being together. Not having what is the same is not being of a class.

[A89] Sameness and difference are interrelated: In the case of a rich family and intuitive knowledge, there is having and not having. In the case of comparing and measuring, there is much and little. In the case of snakes and earthworms, there is turning and circling, going away and approaching. In the case of a bird flying or a beetle moving, there is hard and soft. In the case of sword and armour, there is death and life. In the case of two sons and a mother under one roof, there is older and younger. In the case of two, one decisively prevails, as in black and white, or centre and sides. In discussion, conduct, learning, and entities, there is right and wrong. In the case of the Nan bird roosting, there is becoming and not becoming. In the case of older and younger brother, there is together and opposing. In the case of the body being in one place but the mind being elsewhere, there is present and absent. In the case of a crane or monkey, there is what is innate and what is acquired. In the case of the price being right, there is dear and cheap. In jumping over a wall, there is moving and stopping.

[A94] Assenting: Both agreeing, both rejecting, knowing beforehand, asserting, allowing the possibility are the five forms of assent. Long and short, before and after, light and heavy are adducing.

[A95] To be convinced: To be convinced in grasping something is difficult to achieve. In speaking, the important task is to complete the grasping, then to seek the reasons behind the grasping.

[A96] Model (standard): Select what is the same and look at subtle variations. [A97] Select this, pick out that; ask about cause, look at appropriateness. Use a person's being dark and a person's not being dark to establish the limit of 'dark person', and a person having love towards others and a person not having love towards others to establish the limit of 'loving person'. In the case of these, what is appropriate? [A98] If 'that' is raised as being so and taken as the ground for 'this' being so, then raise what is not so and question it.

[A99] The correct: For example, 'sage' is negatable and not negatable. Being correct in the five assents is when all people have in their minds an explanation. Being wrong in the five assents is when there is no explanation. Use the five assents as if they were naturally so.