《墨子》Vol. 13

The ruler of Lu asked Mozi: "I fear Qi is about to attack our state. Is there any way to save us?" Mozi replied: "There is. The sage-kings of the Three Dynasties - Yu of Xia, Tang of Shang, and Kings Wen and Wu of Zhou - all began as minor lords with only a hundred li of territory, yet they gained the empire through practicing loyalty and righteousness. Tyrants like Jie of Xia, Zhou of Shang, and Kings You and Li of Zhou lost the empire through cruelty and incurring resentment. I advise Your Majesty to revere Heaven, Earth and the spirits above, and cherish the welfare of the people below. Prepare generous gifts (skins, silks and other valuables), use humble words to establish friendly relations with neighboring states, then unite with them to confront Qi - thus the calamity can be averted. But if you do nothing, then truly there will be no solution."

When Qi was preparing to attack Lu, Mozi said to Xiang Ziniu: "Attacking Lu would be Qi's great mistake. In ancient times, when King of Wu attacked Yue in the east, he drove the Yue king to retreat to Mount Kuaiji; attacking Chu in the west, he besieged King Zhao of Chu at Sui; marching north against Qi, he captured Qi's crown prince. Yet eventually all the feudal lords took revenge on Wu, the people grew weary of corvée labor and refused to serve, until Wu was destroyed and its king decapitated. Similarly, when Zhi Bo attacked the Fan and Zhonghang clans and annexed lands of the Three Jin, he likewise provoked revenge from other lords and alienated his people, ending in his death and state's destruction. Therefore when a great state attacks a small one, it's actually mutual harm - the disaster will ultimately rebound upon itself."

When meeting the King of Qi, Mozi gave this analogy: "Suppose there's a sword that can sever a man's head at one stroke - would you call it sharp?" The king said: "Sharp indeed." Mozi continued: "If it keeps severing heads effortlessly, is it sharp?" The king again affirmed. Then Mozi asked: "The sword may be sharp, but who bears the calamity of such a deadly weapon?" The king replied: "The sword gains fame for its sharpness, while the wielder bears the misfortune." Mozi pressed further: "Then when annexing states, destroying armies and harming people - who should bear these evils?" After long contemplation, the King of Qi finally admitted: "I would bear these calamities."

Later, when Lord Wenyang of Lu planned to attack Zheng, Mozi went to dissuade him: "Suppose within Lu's borders, large cities attacked small ones, great clans assaulted minor families, killing people and seizing their oxen, sheep, grain and cloth - what would you think?" Lord Wenyang replied: "All within Lu are my subjects (implying such conduct would be unacceptable)."

Major states attack minor states, great clans plunder lesser clans, seizing their wealth and possessions. Mozi (founder of Mohism) said: If this continues, I will surely impose severe punishment upon them. Mozi continued: Heaven owns the entire world just as a ruler governs his territory. Now you raise troops to attack Zheng—does Heaven's punishment not await such actions?

Lord Wenyang of Lu (a Chu nobleman) retorted: Why does the Master seek to prevent me from attacking Zheng? My campaign aligns with Heaven's will, for the people of Zheng have for three generations slain their own fathers. Heaven has already punished them with three years of failed harvests. I am merely assisting Heaven in meting out justice.

Mozi refuted: The Zheng people's three generations of patricide have already been punished by Heaven with three years of famine—that retribution suffices. Now you raise troops against Zheng, claiming it accords with Heaven's will. Consider this analogy: When a father whips his unruly son to discipline him, would it not be absurd for a neighbor to take up a club and beat the boy too, declaring "I strike him in accordance with his father's will"?

Mozi pressed further: When you attack neighboring states, slaughter their people, seize their livestock and grain, then inscribe these deeds on bamboo slips and bronze vessels as glorious achievements to be passed down to posterity—boasting "none has greater victories than I"—does this not encourage commoners to likewise rob neighbors, murder for grain, and record such "spoils" in family annals? Do you deem this permissible?

Lord Wenyang conceded: Your words reveal how worldly notions of righteousness may be false. Mozi added: The so-called gentlemen of this age understand petty principles but miss greater truths. They condemn a dog-thief as "unvirtuous," yet hail the usurper of whole states as "righteous." This is like calling a white speck white, but declaring vast whiteness black.

Finally, Lord Wenyang told Mozi: In Chu's southern lands dwell cannibals who devour their firstborn sons, believing this ensures good younger brothers. When a child is comely, they offer it to their ruler—who rewards the father with pleasure.

Mozi said: Even the customs of the Central Plains sometimes differ little from those of barbarians. For instance, when someone kills another's father but rewards his son, how is this different from eating someone's child while rewarding the father? If we ourselves lack benevolence and virtue (De), what right do we have to criticize the barbarians' cannibalistic practices?

When a favorite minister of the Lu ruler died, the lord composed a eulogy for him. The people of Lu, finding the wording elegant, began using it in daily life. Hearing this, Mozi criticized: "Eulogies exist to recount the deceased's life. Now because the phrasing is beautiful, people casually appropriate it - this is as absurd as wearing mourning garments as everyday clothing."

Lord Wenyang of Lu asked Mozi: "Some say a loyal minister should be like a shadow - bowing when commanded to bow, rising when commanded to rise; remaining silent when not summoned, answering immediately when called. Is this true loyalty?" Mozi replied: "Bowing and rising on command resembles a shadow; silent waiting and prompt response resembles an echo. What benefit can you gain from shadows and echoes? A truly loyal minister tactfully admonishes his lord's faults and proactively offers good advice. He conceals the lord's errors externally while guiding him toward goodness internally. He attributes all merit to the lord while accepting blame himself, bestowing ease upon the ruler while bearing hardship."

The ruler of Lu asked Mozi: "I have two sons - one loves study, the other delights in charitable deeds. Whom should I establish as heir?" Mozi said: "Superficial behavior alone cannot determine this. Just as a fisherman's bow resembles courtesy but isn't truly respectful, and using bait to catch rats doesn't stem from kindness. I advise examining both their motivations and actual achievements comprehensively."

A Lu man sent his son to study under Mozi. When the son later died in battle, the father blamed Mozi. Mozi responded: "You wanted your son to master skills. Now he has mastered them and died honorably in battle, yet you're angry. This resembles wanting to trade grain but resenting the transaction - isn't this contradictory?"

In southern Lu lived a man named Wu Lü who made pottery in winter and farmed in summer, comparing himself to Emperor Shun. When Mozi visited him, Wu Lü said: "Regarding benevolence and righteousness - just practice them, why talk so much?" Mozi asked: "By benevolence and righteousness, do you mean using labor to help others and wealth to aid the poor?" Wu Lü agreed. Mozi continued...

Mozi (Mo Di) once pondered several dilemmas: He considered personally tilling the land to feed the world, but even with backbreaking labor, the harvest from one farmer divided among all people wouldn't yield even one liter of grain per person. Even if everyone received that liter, it could never alleviate the world's hunger.

He then contemplated weaving cloth to clothe the masses, yet the fabric from one weaver distributed universally wouldn't provide even one foot of cloth per person—utterly insufficient to warm those shivering in cold.

He further reflected on donning armor and taking up arms to rescue feudal lords from peril, but one warrior's combat could never withstand the onslaught of thousands.

Thus Mozi concluded that rather than these direct actions, propagating the governance principles of ancient sage-kings and studying the teachings of saints proved more effective. Such wisdom could persuade rulers above and educate commoners below. When nobility adopted his doctrines, states became well-governed; when ordinary people followed his teachings, their conduct became cultivated. Therefore, without personally farming or weaving, his contributions far surpassed those of any individual laborer.

A man named Wu Lu challenged Mozi: "Why so many words when simply practicing benevolence and righteousness suffices?" Mozi countered: "If none understood farming, which helps more—teaching others to farm or farming alone?" Wu Lu conceded teaching. Mozi pressed further: "When attacking an unjust state, which matters more—beating the drum to command the army or charging alone?" Wu Lu admitted command. Mozi concluded: "Since most commoners don't understand benevolence and righteousness, isn't teaching these virtues to all far greater? Why not preach? If we advance righteousness like drumbeats urging troops forward, won't our righteous cause progress further?"

Later, Mozi dispatched disciple Gongshang Guo as envoy to Yue. Recommending Mozi to the king, Gongshang Guo so pleased the ruler that he promised: "Should the master bring Mozi to instruct me, I'd grant him five hundred li of former Wu territory." Gongshang Guo agreed, whereupon the king prepared chariots and horses...

Gongshang Guo (a disciple of Mozi) arrived in the State of Lu with fifty chariots to welcome Mozi, saying: "I used your teachings to persuade the King of Yue, who was greatly pleased and told me: 'If Master Mozi could come to Yue to instruct me, I would willingly grant him five hundred li of land from the former territory of Wu as his fief.'" Mozi replied to Gongshang Guo: "What do you think of the King of Yue's intentions? If he is willing to follow my principles and adopt my teachings, then I shall naturally go. I need only food to eat and clothes to wear, considering myself an ordinary subject—why would I need any fief? But if the King of Yue does not accept my principles or adopt my teachings, then my going would be to sell out righteousness. There is no difference between the Central States and Yue—why must I go to Yue?"

When Mozi traveled to the State of Wei, his disciple Wei Yue asked him: "What should we say first when meeting the rulers of various states?" Mozi replied: "When arriving in a state, choose what is most urgently needed based on its actual conditions. If the state is in chaos, speak of 'exalting the worthy' (Shangxian) and 'conforming to the superior' (Shangtong); if the state is poor, speak of 'frugality in expenditures' (Jieyong) and 'moderation in funerals' (Jiezang); if the state indulges in music and pleasure, speak of 'condemning music' (Feiyue) and 'rejecting fatalism' (Feiming); if the state is licentious and lacking in ritual, speak of 'revering Heaven' (Zuntian) and 'serving the spirits' (Shigui); if the state delights in aggression, speak of 'universal love' (Jian'ai) and 'condemning offensive warfare' (Feigong). In short, select what is most urgently needed based on the actual conditions."

After serving as an official in the State of Song for three years, the disciple Cao Gongzi returned to see Mozi and said: "When I first studied under you, I wore coarse cloth and ate wild herbs, sometimes going without food from one meal to the next, yet I still made offerings to the spirits. Since becoming an official, my household has prospered, and my offerings to the spirits have become more elaborate. Yet my servants keep dying, my livestock do not multiply, and I myself have fallen ill. I do not know whether your teachings are truly effective." Mozi replied: "That is not the case. The spirits expect much from humans: they wish for those in high positions to yield to the worthy and for the wealthy to share their riches with the poor. How could the spirits merely covet those offerings? You now hold high office but do not yield to the worthy—this is the first inauspicious matter. You are wealthy but do not share with the poor—this is the second inauspicious matter. You serve the spirits only through offerings, yet you ask where the illness comes from? This is like having a hundred doors but locking only one, then asking where the thieves enter. To seek blessings from the spirits in this manner—isn’t that strange?"

(Note: The "□" in the text indicates missing characters in the original, supplemented here based on contextual meaning.)

This passage records several dialogues between Mozi (founder of Mohism) and his disciples, revealing the school's core philosophies.

When a man in Lu State sacrificed a single piglet to spirits while praying for a hundred blessings, Mozi criticized this: "Expecting abundant returns from meager offerings is like being stingy toward others while hoping for their generosity. The ancient sage-kings made sacrifices solely to express reverence. Nowadays people think a piglet can buy a hundred blessings—such greed makes sacrifice worse than no sacrifice at all."

Disciple Peng Qingsheng proposed that "the past can be known, but the future remains unpredictable." Mozi countered with a parable about rushing to save someone: "Given the choice between sturdy carriages or broken-down horses, of course one picks reliable transport to arrive in time." This illustrates that facing uncertainty requires thorough preparation.

Discussing Prince Lü's refusal to usurp the throne during Duke Bai's rebellion in Chu—an act seemingly righteous—Mozi exposed its flaw: "If you deem the ruler unworthy, why not take charge to govern properly? If you consider Duke Bai unjust, why not assume power first then punish him? This rigid adherence to form may appear noble, but isn't true virtue."

Finally, Mozi rebuked disciple Sheng Que: Sent to advise the arrogant Xiang Ziniu, Sheng instead complied during three invasions of Lu. "This is like whipping a horse's chest—the wrong approach," said Mozi. Sheng knew the invasions were unjust yet yielded for salary, proving he valued profit over principle. Citing Chu's naval tactics, Mozi concluded true wisdom means advancing when advantageous but retreating from peril.

This passage records a dialogue between Mozi and Gongshu Ban (a renowned ancient craftsman), demonstrating the Mohist philosophy of "universal love and condemnation of offensive warfare."

Gongshu Ban had crafted grappling hooks for the state of Chu to use in naval warfare—devices that could either latch onto enemy vessels or push them away—helping Chu defeat the state of Yue in battle. Proud of his ingenious invention, he boasted about it to Mozi. But Mozi replied: "My 'hooks of righteousness' are far superior to your weapons. My hooks use benevolence to draw people's hearts together and reverence to repel wrongdoing. Without benevolence, hearts grow distant; without reverence, relationships become disrespectful. Mutual love and respect benefit all, just as mutual gain does. Your weapons, however—when you hook others, they will hook you in return; when you push others away, they will push back. This only leads to mutual harm."

Later, Gongshu Ban crafted a wooden kite that could fly for three days, considering it a marvel of craftsmanship. Yet Mozi dismissed it, saying: "Making such a kite is less valuable than crafting a three-inch wooden pin for an axle, which can bear the weight of fifty stone. True skill should benefit people—otherwise, it's mere clumsiness."

Finally, Gongshu Ban had initially intended to assist Chu in attacking the state of Song but changed his mind after meeting Mozi. Mozi remarked: "Before seeing me, you wished to attack Song; now, recognizing the injustice, you refrain. This means I've already given Song to you. If you persist in righteousness, you may one day attain the entire world."

This dialogue embodies the Mohist opposition to warfare and advocacy for practical technology and moral cultivation. Mozi believed true "ingenuity" lies not in frivolous tricks but in benefiting others; true strength comes not from weapons but from benevolence and righteousness.

When someone insulted me and wanted to use your hand to kill him, Gongshu Ban (the famous craftsman of Lu) was displeased. Mozi said, "I am willing to offer ten jin (a monetary unit) as a reward." Gongshu Ban replied, "I adhere to righteousness and will never kill."

Mozi rose and bowed solemnly, saying, "Please hear me out. In the north, I heard you built siege ladders to attack the state of Song. What crime has Song committed? The state of Chu has more land than it can use but lacks people. Sacrificing the already scarce population to seize land that is already abundant is not wise. Attacking Song, which is innocent, is not benevolent. Knowing it is wrong yet failing to dissuade is not loyalty. Attempting to dissuade but not succeeding is not strength. You claim to uphold righteousness by refusing to kill a few, yet you would kill multitudes—this is not understanding the true principle." Gongshu Ban was convinced.

Mozi pressed further, "Then can the attack on Song be stopped?" Gongshu Ban said, "No, I have already promised the King of Chu." Mozi said, "Why not introduce me to the King of Chu?" Gongshu Ban agreed.

When meeting the King of Chu, Mozi said, "Suppose there is a man who, instead of riding his own splendid carriage, insists on stealing his neighbor’s broken cart; who, instead of eating his own fine food, insists on stealing his neighbor’s husks and chaff. What kind of person is this?" The King of Chu said, "This man must have a thieving obsession."

Mozi continued, "Chu spans five thousand li, while Song is merely five hundred li—like a splendid carriage compared to a broken cart. Chu has the vast Yunmeng Marsh, teeming with rhinoceroses and deer, and the fish and turtles of the Yangtze and Han Rivers are renowned throughout the land, while Song has scarcely any pheasants or hares—like fine food compared to husks and chaff. Chu has towering pines and precious catalpa trees, while Song lacks even decent timber—like embroidered robes compared to coarse short jackets. I believe attacking Song is no different from the actions of this thief."

The King of Chu said, "Well said! But Gongshu Ban has already built the siege ladders for me, and we must take Song." He then summoned Gongshu Ban. Mozi untied his belt to represent a city wall and used wooden pieces as siege devices to simulate an attack and defense with Gongshu Ban. Gongshu Ban tried nine different methods of assault, and Mozi successfully defended against all nine. Gongshu Ban exhausted his siege tactics, while Mozi still had defensive strategies to spare.

Suddenly, Gongshu Ban said, "I know how to defeat you, but I won’t say." Mozi responded, "I also know how you intend to defeat me, and I won’t say either." When the King of Chu asked for an explanation, Mozi clarified, "Gongshu’s meaning is simply to kill me. If I am killed, Song will have no one left to defend it, and it can be conquered. But my disciple Qin Guli and three hundred others..."

Mozi (founder of the Mohist school) had already deployed his defensive mechanisms on the walls of the Song state, preparing to resist the impending Chu invasion. He told the Chu envoy: "Even if you kill me, these fortifications will remain functional." The Chu envoy marveled: "Well spoken! We have decided not to attack Song."

On his return journey, Mozi passed through Song during heavy rain. Seeking shelter in a neighborhood gatehouse, the gatekeeper refused him entry (being unaware of his merits). Thus we observe: Those who quietly avert disasters often go unrecognized by the people, while those who openly compete for fame become widely known.

This passage illustrates the Mohist principles of "universal love and non-aggression" through Mozi's story of preventing the Chu invasion of Song. By secretly assisting Song's defense without seeking recognition, Mozi embodies the Mohist ideal of "achieving merit without claiming credit." The gatekeeper's ignorance of Mozi's identity further emphasizes how truly virtuous individuals often remain obscure.