Under the Heaven (2)
天下(二)
1 Mozi and Qinhuali advocated that it is admirable and worth of imitation that resource is not wasted; abiding by the worldly decree and regulation; emotion and character should be focused on love and concern of others.
墨子及禽滑釐認為不浪費資源，遵守法令及規章的約束，全心全意地將愛及關懷施諸於人的情操，是值得欽佩，值得效法的。
不侈於後世，不靡於萬物，不暉於數度，以繩墨自矯，而備世之急。古之道術有在於是者。墨翟、禽滑厘聞其風而說之。
2 Mozi was against music and advocated austerity in his book. He never sang and never mourned for death in his whole life. He was against war, instructed people to love widely and support all creatures. In his dictionary there was no word of “anger”. He, as other scholars, read various books to learn assorted knowledge. He insisted that all kinds of music books should be burned, including Yellow Emperor’s Xianchi, Yao’s Danzhang, Shun’s Dashao, Yu’s Daxia, Tang’s Dahuo, King of Weng’s Biyong and Wu belonging to king of Wu and Duke of Zhou.
墨子在其著作裡反對音樂，提倡節儉。他終身不歌，面對死亡也從不哀悼；他反對戰爭，要人博愛，供養眾生。在他的字典裡沒有“生氣”這個字。他也如其他學者，博覽群書，廣泛地吸收各種知識。他主張燒毀各種樂譜，其中包括黃帝的咸池、堯的大章、舜的大韶、禹的大夏、湯的大濩、文王的辟雍以及武王、周公的武等。
為之大過，已之大順。作為《非樂》，命之曰《節用》；生不歌，死無服。墨子泛愛兼利而非鬥，其道不怒；又好學而博，不異，不與先王同，毀古之禮樂。黃帝有《咸池》，堯有《大章》，舜有《大韶》，禹有《大夏》，湯有《大濩》，文王有辟雍之樂，武王、周公作《武》。
3 The ancient funeral treatment was strictly subject to ranks difference. Emperor’s coffin had seven layers; marquis’s five; senior official’s three; junior official’s two. Mozi claimed that in the funeral ceremony people should not sing and not wear sable; people all use three-layer coffin and need no outer coffin, despite of rank and position.
古時候的葬禮，不同的階級有不同的安排是很嚴格的。天子棺槨七重、諸候五重、大夫三重、士兩重。墨子則主張葬禮中不歌、不著喪服，人不分官階、貴賤其棺木都是三寸，不須備槨。
古之喪禮，貴賤有儀，上下有等，天子棺槨七重，諸侯五重，大夫三重，士再重。今墨子獨生不歌，死無服，桐棺三寸而無槨，以為法式。
4 The claim of Mozi not only fitted nobody else but also didn’t fit him, because if he acted on it, it means that he didn’t love himself; if he asked others to do so, it means that he didn’t love others. However, the school of Mozi was still popular at that time.
墨子這樣的主張非但別人難以遵行，就是他自己恐怕也行不通。因為他自己照著做就是不愛自己，要求別人這麼做就是不愛別人。可是，這樣的矛盾也不能阻擋墨子之道的流行。
5 I deems however, refraining oneself not to sing when has the mood, gulping back ones tears when is sad and prohibiting the band to play in the guests, all those rules are unreasonable. Moze was a hard working man; he left nothing to his offspring. His regulation was simply too punitive and made people felt depressed and sorry. I don’t think his advocate is workable and I am afraid that his school is not able to become the most acceptable one in the future. My reason is that any one against the will of people and his advocate can’t be executed; it is doomed to be rejected by people, and leave the kingcraft far away.
我認為，當歌時，強壓著情緒不許高歌; 該哭時，壓抑著情緒不許痛哭; 當奏樂以配合儀式時，不許奏樂; 這樣的要求都太不合情理了。墨子他一生勤勞，死後兩袖清風，他那套東西使人憂苦，實在是太苛刻了，恐怕終不能成為聖人之道。墨子的主張違背了大多數人的心願，百姓不堪忍受，不能履行，這樣的學說就不是治國之道矣。
以此教人，恐不愛人；以此自行，固不愛己。未敗墨子道，雖然，歌而非歌，哭而非哭，樂而非樂，是果類乎？其生也勤，其死也薄，其道大觳；使人憂，使人悲，其行難為也。恐其不可以為聖人之道，反天下之心。天下不堪。墨子雖獨能任，奈天下何！離於天下，其去王也遠矣！
6 Mozi adored Yu. He held that Yu traveled through three hundred mountains and wading through three thousand rivers for controlling the flood. He channeled water over nine states into the ocean. Moil of many years ground off his hairs on feet. By his moil in rain and wind, he sorted out a living place for people. Thereby, Mozi acclaimed that Yu is the greatest sage who has done greatest contribution to the worldly people.
墨子崇拜大禹。他認為，大禹為治水，翻山越嶺，走遍三百大山，三千支流。他將九大州的水，經由疏導匯流到大洋之中。在長年勞苦中，他腳上的毛都磨光了。就這樣在風雨中，他整理出人們生存之地。為此，墨子認為，大禹是對世人最有貢獻的偉大聖人。
墨子稱道曰：「昔者禹之湮洪水，決江河而通四夷九州也，名川三百，支川三千，小者無數。禹親自操橐耜而九雜天下之川；腓無胈，脛無毛，沐甚雨，櫛疾風，置萬國。禹大聖也，而形勞天下也如此。」
7 To imitate Yu, Mozi wore sackcloth and geta in his life. He worked day and night, no stop. Mozi explained, “Only doing so makes me carry out the way of Yu. I am competent to be a scholar of Mo school.”
為了郊法大禹的精神，墨子終身穿著粗布衣服，腳蹬木屐，日夜不停地勞動。墨子說：「不這樣就不算遵行大禹之道，也不配稱自己是墨家學者。」
使後世之墨者，多以裘褐為衣，以跂蹻為服，日夜不休，以自苦為極，曰：「不能如此，非禹之道也，不足謂墨。」
8 Xiangli Qin’s disciples and Wuhou’s disciples belonged to southern Mo school, such as Kudi, Yichi and Deng Lingzi. However, they thought themselves different from other Mo schools. So, they called themselves “Different Mo”
相里勤的弟子以及五候的門徒們是屬於南方的墨家學派。像苦獲、己齒、鄧陵子都是這類學者。不過這些南方墨家認為自己與其他墨家不同。因此，他們又稱自己為「別墨」。
相里勤之弟子，五侯之徒，南方之墨者若獲、已齒、鄧陵子之屬，俱誦《墨經》，而倍譎不同，相謂別墨；
9 These debate-mania scholars have a continuous debate on the feeling of a stone is white by eye and the feeling of a stone is hard by hand and whether the two different feelings are describing the same stone or actually they are two different stones. They look the man, such as Gusue, who is austere and hard working as sage, doing according to the sage’s conception and willing to be his successors.
這些愛辯論的學者，他們針對石頭堅與白的感知以及其為同或為異等爭辯不休。他們尊巨子為聖人，厲行他的信念並願受其衣缽。
以堅白同異之辯相訾，以觭偶不仵之辭相應；以巨子為聖人。皆願為之尸，冀得為其後世，至今不決。
10 Theory of Mozi and theory of Qinhuali have nothing debatable. Only their conducts are of problem. If the successors insist on their conducts, then they are of hardship and fatigue to malformation.
墨子及禽滑釐的學說並無爭議。只是他們的行為大有問題。後人如果堅持依從他們的行為模式，那就註定會辛苦一輩子，把自己累的不成人形。
11 On the whole, Mozi’s defects can’t obscure his virtue in his life. Besides his painstaking life is unacceptable by others, Mozi has held steadily his believe and his conducts according to his words, by which he is regarded as an outstanding man.
整體來說，墨子的一生是瑕不掩瑜的。除了他艱困的生活方式，讓人難以恭維，墨子堅定自己的信仰、言行一致。光是這一點就是出類拔萃的人了。
墨翟、禽滑厘之意則是，其行則非也。將使後世之墨者，必以自苦腓無胈、脛無毛相進而已矣。亂之上也，治之下也。雖然，墨子真天下之好也。將求之不得也，雖枯槁不舍也，才士也夫！