《墨子》Vol. 7

In this passage, Mozi expounds his understanding of "the Will of Heaven" (Tianzhi). He criticizes the scholars and gentlemen of his time for comprehending minor principles while failing to grasp the greater truth.

He begins with everyday examples: If someone offends the head of their household, they can flee to a neighbor's home for refuge; if one angers the ruler of their state, they may still escape to a neighboring kingdom. Even so, relatives and friends would admonish each other, saying, "We must be vigilant! We must be cautious!" How much more should people then warn one another to act prudently before Heaven, from whom there is ultimately no escape?

Mozi points out that Heaven cannot be evaded like hidden mountain valleys or forests—wherever people may go, Heaven observes with perfect clarity. Yet the gentlemen of the world neglect this truth, failing to remind each other to revere Heaven's will.

He then elucidates Heaven's preferences: Heaven loves righteousness (yi) and detests unrighteousness. To lead the people in practicing righteousness is to accord with Heaven's will; by aligning with Heaven's will, Heaven in turn fulfills human desires. Since all people seek blessings and prosperity while shunning calamity, they should all the more guide the masses away from misfortune.

Finally, Mozi demonstrates how we know Heaven favors righteousness: With righteousness comes life; without it, death. Righteousness brings abundance; its absence brings poverty. Righteousness creates social order; its lack breeds chaos. Thus we see Heaven desires people's survival, prosperity, and stability—it must therefore love righteousness and abhor unrighteousness. He emphasizes that "righteousness" constitutes the proper Way (Dao), and that subordinates should never presume to correct their superiors.

In governing a state, subordinates must obey the orders of their superiors. Thus, when common people labor diligently yet have not fulfilled their duties, they must submit to the management of lower-ranking officials (shi). When these lower officials strive to perform their duties without rest, they must follow the decrees of generals and ministers (mid-level officials). When these generals and ministers diligently attend to government affairs without pause, they must heed the commands of the three dukes and feudal lords (high-ranking nobility). Even when the three dukes and feudal lords exhaust themselves in statecraft, they ultimately must submit to the rule of the Son of Heaven. And when the Son of Heaven governs, he too must conform to the supreme will of "Heaven."

All scholars and gentlemen under heaven understand the hierarchical order by which the Son of Heaven governs the three dukes, feudal lords, and common people. Yet many fail to recognize that "Heaven" is the true supreme authority governing even the Son of Heaven. Therefore, the sage-kings of the Three Dynasties—Yu the Great, Tang of Shang, King Wen and King Wu of Zhou—in order to teach the people that "Heaven's will surpasses royal authority," would lead their subjects in offering sacrifices of oxen, sheep, pigs, and dogs, along with fine wine, to devoutly worship the Lord Above and the spirits, praying for Heaven's blessings. Never was it heard that common people sought blessings from the Son of Heaven—this demonstrates that Heaven is the true governor of the Son of Heaven.

Though the Son of Heaven is the most honored and wealthy among mortals, maintaining this status requires conforming to Heaven's will. Compliance with Heaven's will manifests in "universal mutual love and mutual benefit," which inevitably brings rewards. Violating Heaven's will through "mutual hatred and mutual harm" inevitably invites punishment. So who complies with Heaven's will to receive rewards? Who violates it to incur punishment?

Mozi points out: The four sage-kings—Yu of Xia, Tang of Shang, King Wen and King Wu of Zhou—exemplify those rewarded for complying with Heaven's will. They revered celestial spirits above, served earthly deities in the middle realm, and loved the common people below. Thus Heaven judged that "whatever I love, they loved; whomever I wished to benefit, they benefited." Such expansive love for others and profound benefit to humanity made them worthy to be Sons of Heaven, enriching the world, their glorious names enduring for ten thousand generations. Conversely, tyrants like Jie of Xia, Zhou of Shang, King You and King Li of Zhou suffered punishment precisely because they acted contrary to Heaven's will.

Mozi (founder of Mohism) said: Those above who disrespect Heaven, in the middle deceive the spirits and ghosts, and below despise the common people—Heaven makes its stance clear toward them: What I love, they detest; what I benefit, they harm. To detest the virtuous is to widely spread evil; to harm the people is to compound sin. Therefore, Heaven prevents such people from living out their natural lifespans, and to this day, people call them tyrants.

How do we know Heaven loves all under heaven? Because Heaven universally illuminates the myriad things. How do we know Heaven illuminates universally? Because Heaven universally possesses all things. How do we know Heaven possesses universally? Because Heaven universally nourishes all beings. How do we know Heaven nourishes universally? Observe that within the four seas, all grain-eating people raise oxen, sheep, pigs, and dogs, preparing pure sacrificial offerings and fine wine to honor the Lord Above and the spirits and ghosts. Since Heaven cares for all, how could it not love the people?

Moreover, killing one innocent person inevitably brings one calamity. Who kills the innocent? Humans. Who sends down the calamity? Heaven. If one claims Heaven does not love the people, then why does Heaven send calamities when people kill each other? This is how I know Heaven loves the people.

To follow Heaven's will is to govern with righteousness; to oppose Heaven's will is to govern with violence. So how should righteous governance be practiced? Mozi said: Large states do not attack small ones, great families do not seize from lesser ones, the strong do not oppress the weak, the noble do not despise the humble, and the wise do not deceive the foolish. Such actions surely accord with Heaven above, with the spirits and ghosts in the middle, and with the people's hearts below—benefiting all three. Thus, the world praises such rulers as sage-kings.

Violent governance is the exact opposite: Large states attack small ones, great families seize from lesser ones, the strong oppress the weak, the noble despise the humble, and the wise deceive the foolish. Such actions do not accord with Heaven above, with the spirits and ghosts in the middle, or with the people's hearts below—harming all three. Thus, the world calls such rulers tyrants.

Mozi concluded: We grasp the "Will of Heaven" (Tianzhi) just as carpenters have compasses and craftsmen have squares. Using these standards to measure right and wrong in the world, what aligns is correct, and what does not is wrong.

The books written by the gentlemen and scholars of the world today are beyond counting, and their words too numerous to record. They advise feudal lords above and instruct scholars below, yet stray far from the principles of benevolence and righteousness. How do I know this? Because I hold the clearest understanding in the world to measure these discourses.

Mozi said: Those gentlemen of the world today who wish to practice benevolence and righteousness cannot but examine where "righteousness" originates. Since we speak of examining its source, from where does righteousness truly arise? Mozi held that righteousness does not emerge from the ignorant and lowly, but must come from the noble and wise. How do we know this principle? Because "righteousness" means good governance. When the world has righteousness there is peace; without it, chaos reigns. Thus we know righteousness is good governance. The ignorant and lowly cannot govern—only the noble and wise can govern. Therefore we confirm righteousness cannot come from the ignorant and lowly.

Then who is most noble and most wise? Heaven is most noble; Heaven is most wise. Thus we say righteousness indeed comes from Heaven. Today people know the Son of Heaven is nobler than feudal lords, and feudal lords nobler than ministers, yet they don't realize Heaven is nobler and wiser than the Son of Heaven. Mozi said: I know Heaven surpasses the Son of Heaven in nobility and wisdom through evidence. When the Son of Heaven does good, Heaven rewards him; when he does evil, Heaven punishes him; when the Son of Heaven falls ill or meets disaster, he must fast, bathe, and prepare pure wine and food offerings to sacrifice to the spirits—only then will Heaven remove his misfortune. These examples all prove Heaven's superior nobility and wisdom.

Furthermore, we know this principle from the ancient classic Xun Tian Ming Jie left by former kings. It states: "Supreme wisdom is greatest, ruling over all under heaven." This refers to Heaven's superior nobility and wisdom over the Son of Heaven. Could anything be nobler and wiser than Heaven? Heaven is the supreme ultimate.

Mozi believed that the will of Heaven (Tianyi) was the supreme standard for judging right and wrong. He proposed that if the noble-minded rulers truly wished to follow the great Dao (the Way) and benefit the people, they must carefully examine the fundamental benevolence and righteousness embodied in Heaven's will.

Heaven explicitly opposes the following behaviors: large states attacking small ones, powerful clans oppressing weaker families, the strong bullying the weak, the cunning deceiving the honest, and the privileged despising the poor and lowly. Conversely, Heaven desires people to act thus: those with ability should help one another, those with knowledge should teach one another, and those with wealth should share with others; those in high positions should diligently govern, while those below should work hard at production.

When a state is well-governed and resources are abundant, it can internally prepare pure wine and food offerings to sacrifice to Heaven, Earth, and the spirits (Shen), while externally presenting jade treasures to maintain friendly relations with neighboring states. This prevents resentment among feudal lords and avoids conflicts at the borders. Within the state, people are well-fed and rested, rulers and subjects exchange kindness and loyalty, and fathers, sons, and brothers are filled with compassion and filial piety.

By understanding and conforming to Heaven's will, extending it throughout the world, one can achieve clear governance, harmonious people, prosperous states, abundant resources, and universal sufficiency in food and clothing. Mozi particularly emphasized that the Son of Heaven's possession of the realm is no different in essence from feudal lords holding their territories—just as lords would not wish their subjects to harm one another, Heaven would never permit large states to attack small ones or great cities to invade lesser ones. Those who seek fame and profit through such violent acts will not receive Heaven's blessings but instead invite calamity.

When people act contrary to the will of Heaven and pursue what Heaven does not desire, Heaven in turn will withhold what people wish for and instead bring down calamities they detest. What do people fear most? Disease and disaster. To disregard Heaven's will is to lead all people toward catastrophe.

The sage-kings of antiquity understood this principle profoundly. They clearly discerned what Heaven and the spirits blessed and avoided what they abhorred, thereby securing benefits for the world and averting misfortune. Thus, Heaven arranged the four seasons of cold and heat, harmonized Yin-Yang, and sent timely rain and dew, ensuring abundant harvests and thriving livestock, so that disease, pestilence, and famine would not arise. Therefore, Mozi said: If the noble-minded of today truly wish to benefit the people, they must carefully examine the root of benevolence and righteousness—the will of Heaven.

In the world, there exist acts of inhumanity and inauspiciousness—such as children failing to honor their parents, younger brothers disrespecting their elders, and ministers disloyal to their rulers. These are all deemed inauspicious by the noble-minded. Heaven embraces and cherishes the entire world, nurturing all things to benefit living beings. Even the smallest thing that brings benefit to the people is a gift from Heaven. Yet if people fail to repay Heaven’s kindness, this is an act of inhumanity and inauspiciousness—what I call understanding minor principles while missing the greater truth.

I know there are many proofs of Heaven’s deep love for the people: Heaven established the sun, moon, and stars to illuminate the world; ordained the four seasons of spring, summer, autumn, and winter to regulate time; sent down frost, snow, rain, and dew to nourish the five grains, mulberry, and hemp, allowing the people to gain wealth. It arranged mountains, rivers, and valleys, overseeing the people’s good and evil deeds through myriad affairs. It appointed kings, dukes, and lords to reward the worthy and punish the cruel, and made metals, wood, birds, and beasts serve the people’s needs for food and clothing. From ancient times to the present, these blessings have never ceased.

This is like a person who dearly loves their child, exhausting all efforts to secure benefits for them, yet when the child grows up, they fail to repay that kindness. All noble-minded people would consider this inhuman and inauspicious. Now, if Heaven showers such profound love upon humanity, and people remain ungrateful, would this not be an even greater inhumanity and inauspiciousness?

This passage expounds Mozi's (founder of Mohism) core concept of "Heaven's Will Loves Humanity." The essential meaning is:

Heaven's way of caring for the people manifests through making all things serve human benefit. Even something as minute as the tip of a hair, if advantageous to humanity, is arranged by Heaven's design. To lack gratitude toward Heaven constitutes unrighteous and inhumane behavior.

Mozi presents three key proofs for Heaven's benevolent will: First, those who kill the innocent incur heavenly punishment, demonstrating Heaven's protection of the people. Second, ancient sage-kings like Yao, Shun, Yu, Tang, Wen, and Wu (legendary virtuous rulers in Chinese tradition) received heavenly rewards for loving the people and aligning with Heaven's will. Third, those who harbor hatred toward others and oppose Heaven's will inevitably face retribution.

Aligning with Heaven's will concretely manifests in the principle of "universal love" (jian'ai) - the practice of impartial, undifferentiated care: large states not attacking small ones, powerful clans not oppressing weaker families, the strong not robbing the vulnerable, majorities not tyrannizing minorities, the wise not deceiving the simple, and the noble not despising the humble. Such conduct accords with Heaven above, harmonizes with spirits in the middle realm, and benefits humanity below, earning the designation "Heavenly Virtue" (Tiande).

Mozi further notes these principles were recorded on bamboo slips, silk texts, and inscribed on metal and stone vessels precisely so descendants would remember: those who love others, benefit all beings, and follow Heaven's will receive rewards. As recorded in the Book of Songs, King Wen of Zhou gained the Mandate to rule precisely because he quietly cultivated virtue without military aggression, aligning with the Celestial Emperor's laws.

The passage's core reflects Mohist "Heaven's Intent" (Tianzhi) philosophy - that Heaven possesses clear volition to reward good and punish evil, while humans should practice "universal love" to accord with divine will.

This passage expounds the Mohist critique of tyrannical rulers' misdeeds. It cites historical examples of despotic monarchs like Jie of Xia, Zhou of Shang, King You of Zhou, and King Li of Zhou, demonstrating how their actions violated celestial will and ultimately incurred divine punishment.

These tyrants shared common behavioral patterns: powerful states bullying weaker ones, influential clans oppressing smaller families, the strong dominating the weak, majorities exploiting minorities, the cunning deceiving the simple-minded, and the privileged despising the underprivileged. Their conduct violated cosmic principles above, offended spiritual beings in the middle realm, and contradicted popular will below - a complete transgression of the principle of "universal love" (jian'ai). Hence they were condemned as "celestial outcasts" (tianzei, those abhorred by Heaven). Their crimes were recorded on bamboo slips, metal and stone inscriptions, and ritual vessels specifically to warn future generations.

The text particularly emphasizes King Zhou of Shang, describing his arrogance in defying the Supreme Deity (Shangdi), abandoning ancestral sacrifices, and falsely claiming divine mandate. Consequently, Heaven abandoned him, withdrawing its protection—a direct consequence of defying celestial will.

Mozi proposed that celestial intention operates with the clarity of a craftsman's compass and square. Just as craftsmen use compasses to verify roundness and squares to measure rectangularity, celestial will serves as the ultimate standard to evaluate whether rulers' governance aligns with the Dao. This constitutes Mozi's doctrine of "celestial will" (tianzhi), which establishes Heaven's intention as the supreme criterion for judging human affairs.

Mozi believed that when people engage in literary creation or express opinions, their actions should be measured against the will of Heaven (natural laws and moral principles). What aligns with Heaven's will is virtuous conduct; what contradicts it is unvirtuous. The same standard applies to evaluating speech—words that conform to Heaven's will are good, while those opposing it are not. Similarly, a state's laws and decrees must also be judged as good or evil based on their accordance with Heaven's will.

Mozi emphasized that these standards serve as clear criteria for distinguishing between benevolent and non-benevolent behavior among rulers, ministers, and scholars—as unmistakable as telling black from white. He warned: if rulers truly wish to follow the right path and benefit the people, they must fundamentally comprehend the essence of humaneness (ren) and righteousness (yi), and cannot act contrary to Heaven's will. For obeying Heaven's will constitutes the fundamental principle of practicing humaneness and righteousness.

In the chapter "The Will of Heaven III," Mozi further analyzed the root cause of societal chaos. He pointed out that the problem lies in people understanding minor principles while missing the greater truth—failing to comprehend Heaven's will. It's like someone committing wrongdoing in their own home who can flee to a neighbor's house, but those who offend Heaven have nowhere to hide. Strangely, people admonish their children to "be cautious in others' homes," yet fail to grasp that "living under Heaven requires reverence for Heaven's will."

Mozi concluded by stressing the necessity of constant vigilance—to do what pleases Heaven and avoid what it detests. What does Heaven favor? Righteousness (yi). What does it despise? Unrighteousness. For righteousness is the correct path, just as hands straighten bent branches or compasses draw perfect circles—righteousness serves as the standard to rectify all under Heaven.

This passage expounds the core tenets of the Mohist philosophy of "universal love." It begins by asserting that good governance requires justice, and disorder arises in its absence. The text then outlines the hierarchical structure necessary for social order: commoners are governed by scholars, scholars by high officials, high officials by feudal lords, feudal lords by the Three Dukes (highest ancient offices), and the Three Dukes by the Son of Heaven—who in turn is ultimately accountable to Heaven.

The ancient sages taught that when the Son of Heaven acts virtuously, Heaven bestows rewards; when he errs, Heaven metes out punishment. Should the ruler's unfair rewards, unjust punishments, or improper legal judgments bring frequent calamities, he must prepare pure livestock, fine wine, and grains for sacrificial offerings to Heaven, seeking blessings. The text emphasizes Heaven's supreme authority over the Son of Heaven, noting we never hear of Heaven pleading for blessings from mortal rulers.

True justice cannot originate from the ignorant and lowly—it must flow from the noble and wise. But who truly understands Heaven? Only Heaven itself possesses perfect self-knowledge. Therefore, those wishing to practice justice must conform to Heaven's will. What is Heaven's will? It is "universal love"—impartial care for all people under heaven.

How do we know Heaven loves universally? Because it nourishes all people equally. Throughout history, even in the most remote regions, people prepare pure offerings to honor the Supreme Deity, mountain spirits, and divine beings—proof that Heaven universally accepts human devotion. Since it nourishes all people, it must love all people. Just as the King of Chu, while ruling his own state, would still care for the people of Yue, Heaven nurtures the entire world and therefore must love all humanity universally.

This passage originates from Mozi, primarily expounding the concepts of "Tianzhi" (the Will of Heaven) and "Jian'ai" (universal love). Mozi believed that Heaven cares for the people and manifests this love through rewarding the virtuous and punishing the wicked.

The text states that ancient sage-kings such as Yao, Shun, Yu, Tang of Shang, King Wen of Zhou, and King Wu of Zhou, because they implemented policies of universal love for all under heaven and aligned with the Will of Heaven, were rewarded by Heaven and established as Sons of Heaven. Conversely, tyrants like Jie of Xia, Zhou of Shang, King You of Zhou, and King Li of Zhou, because they oppressed the people and defied Heaven's will, were punished by Heaven, leading to the collapse of their states and the downfall of their dynasties.

Mozi emphasizes that contemporary scholars and noble-minded individuals who wish to practice righteousness must conform to the Will of Heaven. Aligning with Heaven's will means practicing "Jian" (universal love), while opposing it means practicing "Bie" (discrimination). The principle of "Jian" embodies justice, manifesting as large states not attacking small ones, the strong not oppressing the weak, the many not harming the few, the wise not deceiving the foolish, the rich and noble not despising the poor and lowly, and the young not plundering the elderly. In such a society, nations would not use floods, fire, poison, or weapons to harm one another.

Through these historical examples, Mozi illustrates how Heaven demonstrates care for the people by rewarding good and punishing evil, urging humanity to adhere to the principle of "universal love." Only in this way can one align with the Will of Heaven and achieve social harmony.

This passage discusses the distinction between "Heavenly Virtue (Tiande)" and "banditry" as proposed by Mozi, the founder of Mohism. He argued that if an action benefits the principles of Heaven above, aligns with the moral laws of spirits (guishen) in the middle, and serves the welfare of the common people below—fulfilling all three without causing harm—then it qualifies as an act of Heavenly Virtue. Those who perform such deeds are sages and wise individuals, embodying virtues like benevolence (ren), righteousness (yi), loyalty (zhong), kindness (ci), and filial piety (xiao), and thus earn universal praise.

Conversely, if an action harms the principles of Heaven above, violates the moral laws of spirits in the middle, and brings suffering to the people below—failing all three without any benefit—then it constitutes "banditry." Those who commit such acts are rebels, thieves, and marauders, devoid of benevolence, righteousness, loyalty, kindness, or filial piety, and thus incur universal condemnation. Mozi likened this standard of judgment to a carpenter’s compass and square—a precise measure for distinguishing good from evil.

The text cites the atrocities committed by powerful states against weaker ones: rulers believed that without attacking small states, they could not demonstrate their might, so they mobilized armies to invade innocent nations, destroying crops and trees, burning ancestral temples, slaughtering livestock, and enslaving civilians. Yet these warmongering rulers remained oblivious to their own lack of benevolence and righteousness, even boasting of their conquests to neighboring states—whose rulers, in turn, failed to recognize such acts as unjust. Mozi lamented that the scholars and gentlemen of his time had strayed far from true "righteousness (yi)."

This passage from the Mozi primarily critiques the frequent warfare among feudal states during that era, pointing out that such actions are essentially no different from theft and murder, despite being cloaked in the banner of "righteousness."

Mozi first observes that warlike rulers fundamentally fail to recognize warfare as unvirtuous and unjust conduct. Even when they record their ancestors' military exploits on bamboo slips and silk, storing them in government archives, later rulers who read these records will only emulate their aggressive campaigns without ever considering them unrighteous or inhumane.

He then employs a striking analogy: If someone steals fruit from another's orchard, everyone condemns the act as theft of another's labor. How much worse then are acts like breaking into homes to kidnap children, looting state treasuries of gold and jade, or stealing livestock? And what of slaughtering innocent people?

Yet the very actions performed by the lords and ministers in power—massacring countless innocents, abducting children from conquered states, and plundering their wealth—are infinitely more reprehensible than a petty fruit thief. Still, they proudly declare such acts as "righteous."

Mozi concludes with biting irony: What difference exists between this so-called "righteousness" and a melon thief claiming "it was fairly shared with me"? Both are mere excuses to justify wicked deeds.

Through this parallel, Mozi delivers a scathing indictment of the hypocrisy underlying feudal states' aggressive wars waged in the name of righteousness, embodying the Mohist philosophy of "condemnation of offensive warfare" (feigong 非攻) and its advocacy for peace.

Here Mozi uses analogies of black and white colors and sweet and bitter tastes to illustrate how people determine right and wrong. It's like someone who has only seen black since childhood calls all dark colors black; after seeing too much black, they ironically call true black white, then excuse themselves by claiming their eyes are faulty and can't distinguish black from white. Or like someone who tastes a little sweetness and calls it sweet, but after tasting too much, calls sweetness bitter, then blames their confused palate for being unable to discern flavors.

The rulers and nobles today govern their states in the same way. Killing people within their own borders is punishable by law, yet slaughtering multitudes from neighboring states is instead hailed as righteous. How is this any different from being unable to distinguish black from white or sweet from bitter?

Thus, Mozi proposes taking the "Will of Heaven" (Tianzhi) as the standard for judging right and wrong. This isn't just Mozi's view—the ancient sage-kings also followed this principle. The Book of Documents: Great Announcement records the Lord on High admonishing King Wen of Zhou: "Hold fast to luminous virtue (De), do not indulge in sensual pleasures, do not abuse harsh punishments, but silently follow the laws of Heaven." This is proof that King Wen took the Will of Heaven as his guiding standard.

Today, if noble-minded gentlemen who aspire to practice benevolence and righteousness wish to emulate the Way of the sage-kings above and seek benefits for the state and its people below, they must understand the importance of the Will of Heaven. For the Will of Heaven is the fundamental standard of moral principle. Mozi emphasizes that true justice isn't measured by how many are killed, but by whether it aligns with Heaven's inherent nature—which loves life and abhors slaughter.