1. 听其言，迹其形，察其所能而慎予官，此谓事能。

1. Listen to their words, trace their actions, and assess their abilities before granting them official positions; this is called being able to handle affairs.

2. 古之圣王之治天下也，其所富，其所贵，未必王公大人骨肉之亲、无故富贵、面目美好者也。

2. In ancient times, the wise emperors and kings in governing the world, the wealthy and the noble among them, were not necessarily relatives by blood of emperors and nobles, nor were they those who became rich for no reason and had beautiful appearances.

3. 若使天下兼相爱，国与国不相攻，家与家不相乱，盗贼无有，君臣父子皆能孝慈，若此，则天下治。故圣人以治天下为事者，恶得不禁恶而劝爱？

3. If the world were to be filled with mutual love, where countries do not attack each other, and families do not disturb each other, there would be no thieves and robbers, and both ruler and subjects, parents and children, would all be capable of filial piety and benevolence. In such a scenario, the world would be in order. Therefore, since the wise ones regard the governance of the world as their responsibility, how could they not prohibit hatred and encourage love?

4. 天之行广而无私，其施厚而不德，其明久而不衰，故圣王法之。

4. The path of heaven is vast and无私, its benevolence is profound and not self-seeking, its brightness is enduring and does not fade, hence the wise kings follow it.

5. 良弓难张，然可以及高人深；良马难乘，然可以任重致远。

5. It is difficult to draw a fine bow, yet it can reach great heights and profound depths; it is difficult to ride a good horse, yet it can carry heavy loads to distant places.

6. 钓者之恭，非为鱼赐也;饵鼠以虫，非爱之也。

6. The humility of a fisherman is not due to the favor of the fish; using insects to bait a mouse is not an act of love for it.

7. 良马难乘，然可以任重致远;良才难令，然可以致君见尊。

7. It is difficult to ride a good horse, but it can carry heavy loads to distant places; it is difficult to command a talented person, but he can bring the ruler to prominence and earn respect.

8. 人之生利也，然且犹尚有节；葬埋者，人之死利也，夫何独无节于此乎。

8. People may seek profit in their lives, yet they still adhere to certain principles of moderation; when it comes to burial, which is about seeking profit for the deceased, why should there not be a sense of moderation in this matter as well?

9. 天下之人皆相爱，强不执弱，众不劫寡，富不侮贫，贵不傲贱，诈不欺愚。

9. If all people in the world love each other, the strong will not oppress the weak, the many will not rob the few, the rich will not insult the poor, the noble will not disdain the lowly, and the cunning will not deceive the foolish.

10. 仁人之所以为事者，必兴天下之利，除天下之害。

10. The reason why benevolent people engage in matters is to promote the benefits of the world and eliminate the harms of the world.

11. 25国有贤良之士众，则国家之治厚；贤良之士寡，则国家之治薄。——《尚贤》

11. If a country has many virtuous and talented individuals, its governance will be robust; if virtuous and talented individuals are scarce, its governance will be weak. —— From "Shang Xian"

12. 27慧者心辩而不繁说，多力而不伐功，此以名誉扬天下。

12. The wise man argues with discrimination but does not indulge in excessive speech, he is powerful but does not boast of his achievements; thus, he gains fame and reputation throughout the world.

13. 慧者心辩而不繁说，多力而不伐功，此以名誉扬天下。

13. The wise man has a discerning mind and speaks sparingly, is strong but does not boast of his achievements; thus, he gains fame throughout the world.

14. 74天下之人皆不相爱，强必执弱，富必侮贫，贵必傲贱，诈必欺愚。凡天下祸篡怨恨，其所以起着，以不相爱生也。——《兼爱》

14. Among the people of the world, none love one another. The strong must subdue the weak, the rich must mock the poor, the noble must be haughty to the lowly, and the cunning must deceive the foolish. All the disasters, conspiracies, and grievances in the world arise from the fact that people do not love one another. — "Universal Love"

15. 夫饥约则不辞妄取以活身，赢饱则伪行以自饰。

15. When in dire need of food, one does not hesitate to take what is not one's own to sustain life; when well-fed, one engages in deceitful actions to adorn oneself.

16. 56若使天下兼相爱，国与国不相攻，家与家不相乱，盗贼无有，君臣父子皆能孝慈，若此，则天下治。故圣人以治天下为事者，恶得不禁恶而劝爱？

16. If all under heaven loved each other, nations would not attack each other, families would not disturb each other, there would be no thieves and robbers, and rulers, ministers, fathers, and sons would all be able to demonstrate filial piety and kindness. If this were the case, the world would be in order. Therefore, the sage who regards governing the world as his task, how could he not prohibit hatred and encourage love?

17. 原文：事无终始，无务多业；举物而暗，无务博闻。《墨子修身》

17. Original Text: "Without a beginning and an end, do not engage in too many pursuits; when picking up an object, do not seek to be knowledgeable about everything." - From "Moral Cultivation" in Mozi's Works.

18. 夫爱人者，人必从而爱之；利人者，人必从而利之；恶人者，人必从而恶之；害人者，人必从而害之。

18. If one loves others, others will follow and love them back; if one benefits others, others will follow and benefit them; if one dislikes others, others will follow and dislike them; if one harms others, others will follow and harm them.

19. 30江河之水，非一源之水也；千镒之裘，非一狐之白也。

19. The water of the rivers and rivers is not water from a single source; the fur coat weighing a thousand ounces is not made from the fur of a single fox.

20. 其友皆好矜奋，创作比周，则家日损，身日危，名日辱。

20. All of his friends are fond of boasting and showing off, and if they engage in such activities, their family's fortune will gradually diminish, their own safety will be at risk, and their reputation will be tarnished day by day.

21. 20故当若天降寒热不节，雪霜雨露不时，五谷不孰，六畜不遂，疾灾戾疫，飘风苦雨，荐臻而至者，此天之降罚也，将以罚下人之不尚同乎天者也。

21. Therefore, when there is an imbalance in the cold and heat from heaven, snow and frost, and rain and dew not in season, the grains are not ripe, the domestic animals do not thrive, diseases, disasters, and epidemics occur, as well as gale-force winds and torrential rains that come one after another, this is heaven's punishment. It is meant to punish those who do not uphold the unity with heaven.

22. 55仁人之所以为事者，必兴天下之利，除天下之害，以此为事者也。——《兼爱》

22. The reason why benevolent people engage in affairs is to promote the benefits of the world and eliminate the harms of the world; this is the nature of the affairs they undertake. ——From "The Doctrine of Love for All"

23. 译文：不分贵贱地

24. 译文：天下万事中，没有什么比道义更可贵的了。

23. Translation: Without discrimination between the noble and the humble. 24. Translation: Among all the things under heaven, nothing is more valuable than righteousness.

25. 夫一爱一人者，人亦从而一爱一之；利人者，人亦从而利之；恶人者，人亦从页恶之；害人者，人亦从而害之。

25. If one loves someone, that person will also love them in return; if one benefits others, others will also benefit them; if one dislikes someone, others will also dislike them; if one harms someone, others will also harm them.

26. 51其友皆好矜奋，创作比周，则家日损，身日危，名日辱。

26. 51 His friends all love to boast and compete, if he creates and imitates them, his family will gradually decline, his own life will be in danger, and his reputation will be tarnished day by day.

27. 王道荡荡，不偏不党;王道平平，不党不偏。其直若矢，其易若砥。君子之所履，小人之所视。

27. The path of the king is vast and impartial, neither biased nor partisanship; the path of the king is even and unbiased, neither partisanship nor bias. Its straightness is like an arrow, its smoothness like a grindstone. What the nobleman walks on, the commoner looks at.

28. 备者，国之重也。食者，国之宝也；兵者，国之爪也；城者，所以自守也。此三者国之具也。

28. The reserves are crucial for the country. Food is the treasure of the country; the military is the claws of the country; the city is for self-defense. These three are the essentials of the country.

29. 天下从事者，不可以无法仪，无法仪而其事能成者，无有也。

29. Those who engage in the world's affairs cannot do without proper etiquette. There is no case where someone can accomplish their affairs without adhering to proper etiquette.

30. 一爱一人者必见一爱一也，而恶人者必见恶也。

30. One who loves a person will see love in them, and one who dislikes a person will see their faults.

31. 夫爱人者，人亦从而爱之；利人者，人亦从而利之；恶人者，人亦从页恶之；害人者，人亦从而害之。

31. If you love someone, others will love them too; if you benefit someone, others will benefit them as well; if you dislike someone, others will dislike them too; if you harm someone, others will harm them as well.

32. 列德而尚贤，虽在农与工肆之人，有能择举之。

32. Respecting talent and valuing the worthy, even among those engaged in agriculture and labor, there are those who are able to select and elevate them.

33. 原文：子墨子曰：言足以复行者，常之；不足以举行者，勿常。不足以举行而常之，是荡口也。《墨子耕柱》

33. Original text: Zi Mozi said: Words that are sufficient to be put into practice should be regarded as constants; those that are not sufficient to be put into practice should not be regarded as constants. If words that are not sufficient to be put into practice are still regarded as constants, it is a waste of words. (From Mozi's Chapter of Zhongzhu)

34. 老而无妻子者，有所侍养，以终其寿；幼弱孤童之无父母者，有所放依，以长其身。

34. The elderly without a spouse or children have someone to support and care for them, so that they can live out their days; the young and weak orphans without parents have a place to seek refuge, so that they can grow up.

35. 义人在上，天下必治。

35. Where there is a righteous person at the helm, the world will be well-governed.

36. 夫以奢侈之君御好*僻之民，欲国无乱不可得也。

36. For a luxurious ruler to govern a people with an inclination for odd and peculiar tastes, it is impossible to achieve a peaceful state for the country.

37. 钓者之恭，非为鱼赐也；饵鼠以虫，非爱之也。

37. The humility of the fisherman is not out of grace for the fish; baiting a mouse with a worm is not out of love for it.

38. 赖其力者生，不赖其力者不生。

38. Life is dependent on its power; those who rely on it thrive, while those who do not rely on it do not survive.

39. 若使天下兼相一爱一，国与国不相攻，家与家不相乱，盗贼无有，君臣父子皆能孝慈，若此，则天下治。

39. If all under heaven could love each other, with no nations attacking each other and no households causing disturbances, no thieves or robbers, and both the ruler and his subjects, as well as parents and their children, could practice filial piety and kindness, then the world would be in order.

40. 若使天下兼相爱，国与国不相攻，家与家不相乱，盗贼无有，君臣父子皆能孝慈，若此则天下治。故圣人以治天下为事者，恶得不禁恶而劝爱。故天下兼相爱则治，交相恶则乱。

40. If all under heaven could love each other, and nations would not attack each other, households would not disturb each other, thieves would not exist, and both rulers and subjects, fathers and sons, could all show filial piety and kindness, then the world would be in order. Therefore, those who regard governing the world as their business must naturally abhor hatred and encourage love. Hence, when all under heaven love each other, there is order; when they mutually detest each other, there is chaos.

41. 解析：天下的一切事物不可以没有标准，做人要有做人的标准，即原则；做事要有做事的标准，即规则；治国要有治国的标准，即法则。不遵循一定的标准而能成事者，自古以来是没有的。

41. Analysis: All things under heaven cannot be without standards. People should have standards for being human, that is, principles; they should have standards for doing things, that is, rules; and they should have standards for governing a state, that is, laws. There has never been anyone throughout history who could achieve success without adhering to certain standards.

42. 21故古者圣人之所以济事成功，垂名于后世者，无他故异物焉，曰：唯能以尚同为政者也。

42. Therefore, the ancient sages were able to accomplish their tasks and achieve success, and leave their names for posterity, not for any other reason or extraordinary thing, but because they were the ones who could govern with equality and harmony.

43. 若使天下兼相一爱一，国与国不相攻，家与家不相乱，盗贼无有，君臣父子皆能孝慈，若此，则天下治。故圣人以治天下为事者，恶得不禁恶而劝一爱一？故天下兼相一爱一则治，交相恶则乱。

43. If all under heaven can love each other equally, and countries do not attack each other, nor do households disturb each other, there are no bandits and thieves, and both the ruler and his subjects, as well as parents and children, can practice filial piety and kindness, then the world will be in order. Therefore, the sage, who considers governing the world as his responsibility, how can he not discourage hatred and encourage mutual love? Hence, when all under heaven love each other equally, the world is in order; when they are hostile to each other, it is in chaos.

44. 顺天意者，兼相爱，交相利，必得赏；反天意者，别相恶，（孔子 ）交相贼，必得罚。

44. Those who follow the will of heaven, loving and benefiting each other, will certainly receive rewards; while those who go against the will of heaven, harboring enmity towards each other, and engaging in mutual thievery (as Confucius said), will certainly receive punishment.

45. 若使天下兼相爱，国与国不相攻，家与家不相乱，盗贼无有，君臣父子皆能孝慈，若此，则天下治。

45. If the world were to love each other, with no nations attacking each other, no households causing chaos to others, no robbers or thieves, and where both the ruler and the subjects, as well as the sons and fathers, can practice filial piety and kindness, then the world would be in order.

46. 备者，国之重也。食者，国之宝也;兵者，国之爪也;城者，所以自守也。此三者国之具也。

46. The reserve is of great importance to the country. Food is the treasure of the country; military forces are the claws of the country; cities are for self-defense. These three are the tools of the country.

47. 17古者有语：谋而不得，则以往知来，以见知隐。

47. There was an ancient saying: If you cannot achieve your plans, then look to the past to understand the future, and to the visible to understand the hidden.

48. 夫爱人者，人必从而爱之;利人者，人必从而利之;恶人者，人必从而恶之;害人者，人必从而害之。

48. If one loves others, others will follow and love them back; if one benefits others, others will follow and benefit them; if one dislikes others, others will follow and dislike them; if one harms others, others will follow and harm them.

49. 今天下士君子，中请将欲为仁义，求为上士，上欲中圣王之道，下欲中国家百姓之利，故当若节丧之为政，而不可不察此者也。

49. In today's world, the gentlemen of modest rank wish to cultivate benevolence and righteousness, aspiring to become the superior scholars. They strive for the path of the great sage-king, and for the welfare of the state and its people. Therefore, it is appropriate to govern as one would manage a solemn funeral, and it is essential to be vigilant and discerning in this matter.

50. 若使天下兼相爱，国与国不相攻，家与家不相乱，盗贼无有，君臣父子皆能孝慈，若此，则天下治。故圣人以治天下为事者，恶得不禁恶而劝爱？故天下兼相爱则治，交相恶则乱。

50. If all under heaven love each other, no country attacks another, no household disrupts another, there are no thieves and robbers, and both ruler and subjects, parents and children, are able to demonstrate filial piety and kindness, then the world will be in order. Therefore, since the sage regards governing the world as his affair, how can he not prohibit hatred and encourage love? Thus, when all under heaven love each other, the world is in order; when they hate each other, it is in chaos.

51. 君子战虽有陈，而勇为本焉；丧虽有礼，而哀为本焉；士虽有学，而行为本焉。

51. A gentleman, in battle, though he follows established tactics, regards bravery as the essence; in mourning, though he adheres to rituals, regards sorrow as the essence; and a scholar, though he has learned much, regards practice as the essence.

52. 无言而不信，不德而不报，投我以桃，报之以李。

52. To speak without trust, to not repay kindness, when offered a peach, to return with a plum.

53. 暴乱之人也得活，天下害不除，是为群残父母而深贱世也，不义莫大也。

53. Even the rioters must live; if the harm in the world is not eliminated, this is a sign that the world has deeply resorted to the parents of the mob, and this is the greatest injustice.

54. 故古者圣人之所以济事成功，垂名于后世者，无他故异物焉，曰：唯能以尚同为政者也。

54. Therefore, the reason why ancient sages were able to accomplish their undertakings and leave a name for future generations was not due to any other special cause or thing, but because they were the ones who could govern with equality and respect for all.

55. 夫一爱一人者，人必从而一爱一之；利人者，人必从而利之；恶人者，人必从而恶之；害人者，人必从而害之。

55. If one loves a person, others will follow suit and love them too; if one benefits others, others will follow suit and benefit them; if one dislikes a person, others will follow suit and dislike them; if one harms a person, others will follow suit and harm them.

56. 哭往哭来，反从事乎衣食之财，佴乎祭祀，以至孝于亲。

56. Weeping comes and goes, yet they engage in matters of wealth for clothing and food, and in sacrifices, all to the extreme of filial piety towards their parents.

57. 天下兼相爱则治，相恶则乱。

57. If all under heaven love each other, there will be peace; if they hate each other, there will be chaos.

58. 名句作为警示自己的句子，希望以上《墨子名言》内容对您有所帮助，如果还想获取更多名句内容可以点击 名言名句 专题。

58. Famous sayings as warnings to oneself, I hope the content of the above "Mozhi Famous Sayings" will be helpful to you. If you want to get more famous sayings, you can click on the "Famous Sayings" special topic.

59. 译文：什么都忍让，是不可以的，譬如说自己受到伤害的时候不能忍让。

59. Translation: It is not permissible to be accommodating with everything, for instance, when one is harmed, one cannot tolerate it.

60. 是以其财不足以待凶饥，振孤寡，故国贫而民难治也。

60. It is because its wealth is not enough to wait for calamities and famines, to support the widowed and the orphaned, hence the country is poor and the people are difficult to govern.

61. 是以美善在上，而怨雠在下；安乐在上，而忧戚在臣。此翟所谓忠臣也。

61. Therefore, when virtue is above, enmity is below; when peace and comfort are above, worry and distress are among the ministers. This is what Zhi refers to as a loyal minister.

62. 钓者之恭，非为鱼赐也；饵鼠以虫，非一爱一之也。

62. The humility of a fisherman is not because of the fish he is granted; using bugs to bait a mouse is not out of a single love for one.

63. 69虽天亦不辨贫富、贵贱、远迩、亲疏，贤者举而尚之，不肖者抑而废之。

63. Even the heavens do not differentiate between the rich and the poor, the noble and the lowly, the distant and the close, the virtuous being raised and esteemed, while the unworthy are suppressed and discarded.

64. 若使天下兼相爱，爱人若爱其身，犹有不孝者？

64. If the world were to be filled with mutual love, and if people were to love others as they love themselves, would there still be any cases of disloyalty to one's parents?

65. 王道荡荡，不偏不党；王道平平，不党不偏。其直若矢，其易若砥。君子之所履，小人之所视。

65. The path of the ruler is open and just, neither favoring nor opposing; the path of the ruler is even and fair, neither biased nor partial. Its straightness is like an arrow, its ease is like a grindstone. What the nobleman walks on, the common people watch.

66. 译文：好名声不能轻而易举地得到，荣誉不能以巧诈树立，君子的荣誉是靠身体力行地得到的。

66. Translation: Good reputation cannot be easily obtained, honor cannot be established through cunning and deceit, and a gentleman's honor is earned through personal effort and action.