Today’s Between
Master and Disciples –
“From Mohism’s Book
of Mozi: Book 7 –
Will of Heaven” –
will be presented
in Chinese
with subtitles in Arabic,
Aulacese (Vietnamese),
Bulgarian, Chinese,
Czech-Slovak, English,
French, German,
Hindi, Hungarian,
Indonesian, Italian,
Japanese, Korean,
Malay, Mongolian,
Persian, Polish,
Portuguese, Punjabi,
Russian, Spanish
and Thai.
Mozi or Mo Tzu was
a Chinese philosopher
who lived
around 460 BCE to 391.
He was a pacifist
who traveled from
one region to another
to try to convince rulers
from their plans
of conquest.
Mo Tzu’s teachings
encompass self-reflection
to attain
true self knowledge,
universal love and
enlightened self-interest
in social relations.
He advocated
self-restraint in which
a person would indulge
in neither material nor
spiritual extravagance.
His philosophy
encompassed the concept
that one must do actions
which brought
the most benefit for
the general welfare of all.
We now present
an excerpt
of Mo Tzu’s teachings,
“Will of Heaven,”
from the book Mozi.
Thank you
for your happy company
for today’s episode of
Between Master
and Disciples
here on
Supreme Master Television.
Join us again
next Wednesday for part 2
of Mo Tzu’s teachings,
“Will of Heaven.”
Up next is Planet Earth:
Our Loving Home right
after Noteworthy News.
May Heaven’s blessing
be bountiful
in your daily life.
Thank you
for your gentle presence
for today’s episode of
Between Master
and Disciples.
Join us again next Wednesday
for part 3 of
“Will of Heaven,”
excerpted from
Mo Tzu’s teachings.
Planet Earth:
Our Loving Home
is coming up next after
Noteworthy News.
Please stay tuned
to Supreme Master
Television.
May your noble dreams
be realized and
your life be overflowed
with the boundless love
from Heaven.
You have been watching
Between Master
and Disciples
here on
Supreme Master Television. Join us again next Wednesday
for the conclusion of “Will of Heaven.” Up next is Planet Earth:
Our Loving Home, right
after Noteworthy News.
Farewell and God bless.
Thank you
for your happy company
for today’s episode of
Between Master
and Disciples
here on
Supreme Master Television.
Join us again
next Wednesday for part 2
of Mo Tzu’s teachings,
“Will of Heaven.”
Up next is Planet Earth:
Our Loving Home right
after Noteworthy News.
May Heaven’s blessing
be bountiful
in your daily life.
Thank you
for your gentle presence
for today’s episode of
Between Master
and Disciples.
Join us again next Wednesday
for part 3 of
“Will of Heaven,”
excerpted from
Mo Tzu’s teachings.
Planet Earth:
Our Loving Home
is coming up next after
Noteworthy News.
Please stay tuned
to Supreme Master
Television.
May your noble dreams
be realized and
your life be overflowed
with the boundless love
from Heaven.
You have been watching
Between Master
and Disciples
here on
Supreme Master Television. Join us again next Wednesday
for the conclusion of “Will of Heaven.” Up next is Planet Earth:
Our Loving Home, right
after Noteworthy News.
Farewell and God bless.
Thank you for
your happy company
for today’s episode of
Between Master
and Disciples
here on Supreme Master
Television.
Up next is Planet Earth:
Our Loving Home, right
after Noteworthy News.
May Heaven’s blessing
be bountiful
in your daily life.
Thank you for
your happy company
for today’s episode of
Between Master
and Disciples
here on Supreme Master
Television.
Up next is Planet Earth:
Our Loving Home, right
after Noteworthy News.
May Heaven’s blessing
be bountiful
in your daily life.
Will of Heaven I
Mozi said:
The gentlemen of the world
all understand only trifles
but not things
of importance.
How do we know?
We know this from
one's conduct in the family.
If one should offend
the patriarch of the family,
there are still the homes
of the neighbors
in which to seek shelter.
Yet parents, brothers,
and friends all
keep on reminding one
to be obedient and careful.
For, how can one
offend the patriarch
and stay in the family?
Not only is this true about
conduct in the family,
but also in the state.
If one should offend
the lord of the state
there are still
the neighboring states
whither he may flee.
Yet parents, brothers,
and friends all
keep on reminding one
to be obedient and careful.
For, how can one offend
the lord of the state
and stay in it?
From these there are
yet shelters to flee to,
yet there are
such constant counsels.
Should there not be
more counsels in a case
from which
there is nowhere to flee?
As the saying goes:
"Sinning in broad daylight,
whither can one flee?"
Really
there is nowhere to flee.
For, Heaven clearly
discerns it
even if it be in the woods,
valleys, or solitary caves
where there is no man.
But, contrary to
our expectation,
regarding Heaven,
the gentlemen of the world
do not understand
mutually to give counsel.
This is how we know
the gentlemen
in the world understand
only trifles and
not things of importance.
Now, what does Heaven
desire and
what does it abominate?
Heaven desires
righteousness
and abominates
unrighteousness.
Therefore, in leading
the people in the world
to engage
in doing righteousness
I should be doing
what Heaven desires.
When I do
what Heaven desires,
Heaven will also do
what I desire.
Now, what do I desire
and what do I abominate?
I desire blessings
and emoluments,
and abominate calamities
and misfortunes.
When I do not do
what Heaven desires,
neither will Heaven do
what I desire.
Then I should be leading
the people into calamities
and misfortunes.
But how do we know
Heaven desires
righteousness
and abominates
unrighteousness?
For, with righteousness
the world lives and
without it the world dies;
with it the world
becomes rich and without
it the world becomes poor;
with it the world
becomes orderly
and without it the world
becomes chaotic.
And if Heaven likes to
have the world live and
dislikes to have it die,
likes to have it rich and
dislikes to have it poor,
and likes to have it orderly
and dislikes
to have it disorderly.
Therefore, we know
Heaven desires
righteousness
and abominates
unrighteousness.
Moreover, righteousness
is the standard.
A standard is not to be
given by the subordinates
to the superior
but by the superior
to the subordinates.
Therefore,
while the common people
should spare no pains
at work they may not
make the standard at will.
There are the scholars
to give them the standard.
While the scholars should
spare no pains at work,
they may not
make the standard at will.
There are the ministers
and secretaries
to give them the standard.
While the ministers
and secretaries should
spare no pains at work,
they may not
make the standard at will.
There are the high duke
and feudal lords
to give them the standard.
While the high duke and
the feudal lords should
spare no pains at work,
they may not
make the standard at will.
There is the emperor
to give them the standard.
The emperor may not
make the standard
at will either.
There is Heaven
to give him the standard.
That the emperor
gives the standard
to the high dukes,
to the feudal lords,
to the scholars, and
to the common people,
the gentlemen in the world
clearly understand.
But that Heaven gives
the standard to the emperor,
the people
do not know well.
Therefore,
the ancient sage-kings
of the Three Dynasties,
Yu, Tang, Wen, and Wu,
desiring to make it clear
to the people that
Heaven gives the standard
to the emperor
and invoked
Heaven's blessing.
But I have not yet
heard of Heaven invoking
the emperor for blessing.
So I know
Heaven gives the standard
to the emperor.
The emperor is
the most honorable
of the world and
the richest of the world.
So, the honored and the rich
cannot but obey
the will of Heaven.
He who obeys
the will of Heaven,
loving universally
and benefiting others,
will obtain rewards.
He who opposes
the will of Heaven,
by being partial
and unfriendly
and harming others,
will incur punishment.
Now, who were those
that obeyed
the will of Heaven
and obtained rewards,
and who were those
that opposed
the will of Heaven
and incurred punishment?
Mozi said:
The ancient sage-kings
of the Three Dynasties,
Yu, Tang, Wen, and Wu,
were those that obeyed
the will of Heaven
and obtained reward.
And the wicked kings
of the Three Dynasties,
Jie, Zhou, You, and Li,
were those that opposed
the will of Heaven
and incurred punishment.
How did Yu, Tang, Wen,
and Wu obtain their reward?
Mozi said:
In the highest sphere
they revered Heaven,
in the middle sphere
they worshipped the spirits,
and in the lower sphere
they loved the people.
Thereupon the will
of Heaven proclaimed:
"All those whom I love
these love also, and
all those whom I benefit
these benefit also.
Their love to men
is all-embracing
and their benefit to men
is most substantial."
And so, they were raised
to the honor
of Sons of Heaven
and enriched with
the heritage of the empire.
They were succeeded
by descendants for
ten thousand generations
to continue the spread
of their righteousness
all over the world.
And people praise them
unto this day,
calling them
righteous sage-kings.
How did Jie, Zhou, You,
and Li
incur their punishment?
Mozi said:
In the highest sphere
they blasphemed
against Heaven,
in the middle sphere
they blasphemed
against the spirits,
and in the sphere below
they oppressed the people.
Thereupon the will
of Heaven proclaimed:
"From those whom I love
these turn away and hate,
and those whom I want
to benefit they oppress.
Their hate of men
is without limit and
their oppression of men
the most severe."
And, so,
they were not permitted
to finish out their lives,
or to survive
a single generation.
And people condemn them
unto this day,
calling them wicked kings.
How do we know
Heaven loves the people?
Because it teaches them all.
How do we know
it teaches them all?
Because it claims them all.
Claiming all the people,
why will Heaven
not love them?
Moreover, as I have said,
for the murder of
one innocent individual
there will be one calamity.
Who is it that
murders the innocent?
It is man.
Who is it that
sends down the calamity?
It is Heaven.
If Heaven
should be thought of
as not loving the people,
why should it
send down calamities
for the murder of man
by man?
So, I know
Heaven loves the people.
To obey the will of Heaven
is to accept righteousness
as the standard.
To oppose
the will of Heaven
is to accept force
as the standard.
Now what will the standard
of righteousness do?
Mozi said:
He who rules a large state
does not attack small states:
he who rules a large house
does not molest
small houses.
The strong does not
plunder the weak.
The honored does not
demean the humble.
The clever does not
deceive the stupid.
This is beneficial
to Heaven above,
beneficial to the spirits
in the middle sphere,
and beneficial
to the people below.
Being beneficial
to these three
it is beneficial to all.
So the most excellent name
is attributed
to such a man and
he is called sage-king.
The standard of force
is different from this.
It is contradictory
to this in word and
opposed to this in deed
like galloping
with back to back.
Leading a large state,
he whose standard is force
attacks small states;
leading a large house
he molests small houses.
The strong
plunders the weak.
The honored
disdains the humble.
The clever
deceives the stupid.
This is not beneficial
to Heaven above,
or to the spirits
in the middle sphere,
or to the people below.
Not being beneficial
to these three,
it is beneficial to none.
So, the most evil name
in the world
is attributed to him
and he is called
the wicked king.
Mozi said:
The will of Heaven to me
is like the compasses
to the wheelwright and
the square to the carpenter.
The wheelwright
and the carpenter
measure all the square
and circular objects with
their square and compasses
and accept those that fit
as correct and reject those
that do not fit as incorrect.
The writings
of the gentlemen
of the world
of the present day cannot
be all loaded (in a cart),
and their doctrines
cannot be
exhaustively enumerated.
They endeavor to
convince the feudal lords
on the one hand and
the scholars on the other.
But from magnanimity
and righteousness
they are far off.
How do we know?
Because I have the
most competent standard
in the world
to measure them with.
Will of Heaven II
Mozi said:
Those gentlemen
in the world who want
to practice magnanimity
and righteousness
cannot but examine
the origin of righteousness.
Since we want
to examine the origin
of righteousness, then
where does it originate?
Mozi said:
Righteousness
does not originate with
the ignorant and humble
but with
the honorable and wise.
How do we know
it does not originate with
the dull and humble
but with
the honorable and wise?
For, righteousness
is the standard.
How do we know
righteousness
is the standard?
For, with righteousness
the world will be orderly
and without it the world
will be disorderly.
Therefore,
righteousness is known
to be the standard.
As the dull and the humble
cannot make the standard,
and only the wise
and honorable can,
therefore I know
righteousness
does not come from
the ignorant and humble
but from the honorable
and wise.
Now who is honorable
and who is wise?
Heaven is honorable,
Heaven is wise.
So, then, righteousness
must originate with Heaven.
People in the world
would say:
"The emperor
is more honorable
than the feudal lords
and that the feudal lords
are more honorable
than the ministers,
we clearly see.
But that Heaven is
more honorable and wise
than the emperor,
we do not see."
Mozi said:
I know Heaven is
more honorable and wise
than the emperor
for a reason:
When the emperor
practices virtue
Heaven rewards,
when the emperor does evil
Heaven punishes.
When there are
diseases and calamities,
the emperor will
purify and bathe himself
and prepare clean cakes
to do sacrifice and libation
to Heaven and the spirits.
Heaven then removes them.
But I have not yet
heard of Heaven
invoking the emperor
for blessing.
So I know Heaven is
more honorable and wise
than the emperor.
And, this is not all.
We also learn of this
from the book
of the ancient kings
which instructs us
the vast and ineffable
Dao of Heaven.
It says: "Brilliant
and perspicacious
Heaven on High, who
enlightens and watches
over the earth below!"
This shows Heaven is
more honorable and wise
than the emperor.
But is there yet any one
more honorable and wise
than Heaven?
Heaven is really the
most honorable and wise.
Therefore, righteousness
surely comes from Heaven.
And hence Mozi said:
If the gentlemen
of the world really desire
to follow the way
and benefit the people,
they must not disobey
the will of Heaven,
the origin of magnanimity
and righteousness.
Now that we must obey
the will of Heaven,
what does the
will of Heaven desire and
what does it abominate?
Mozi said:
The will of Heaven
abominates the large state
which attacks small states,
the large house which
molests small houses,
the strong
who plunder the weak,
the clever
who deceive the ignorant,
and the honored
who disdain the humble –
these are what the will
of Heaven abominates.
On the other hand,
it desires
people having energy
to work for each other,
those knowing the way
to teach each other, and
those possessing wealth
to share with each other.
And it desires the superior
diligently to attend
to government
and the subordinates
diligently to attend
to their work.
When the superior
attends to the government
diligently,
the country will be orderly.
When the subordinates
attend to work diligently,
wealth will be abundant.
When the country is orderly
and wealth is abundant,
within the state
there will be wherewith
to prepare clean cakes
to sacrifice to God
and the spirits,
and in relation
with outside countries
there will be wherewith
to furnish rings, stones,
and jades
by which to befriend
surrounding neighbors.
With the grudges of
the feudal lords inactive
and fighting on the borders
suspended,
and the people within
provided with food
and rest, the emperor
and the ministers
and the superiors
and subordinates
will be gracious and loyal
respectively,
and father and son and
elder and younger brothers
will be affectionate
and filial respectively.
Therefore, when
the principle of obeying
the will of Heaven
is understood
and widely practiced
in the world, then
justice and government
will be orderly,
the multitudes
will be harmonious,
the country will be wealthy,
the supplies
will be plenteous,
and the people will be
warmly clothed and
sufficiently fed, peaceful
and without worry.
Therefore, Mozi said:
If the gentlemen
of the world really desire
to follow the way
and benefit the people
they must carefully
investigate the principle
that the will of Heaven is
the origin of magnanimity
and righteousness.
The rule of Heaven
over the world
is not unlike the rule
of the feudal lord
over the state.
In ruling the state
does the feudal lord
desire his ministers
and people to work
for mutual disadvantage?
If leading a large state
one attacks small states,
if leading a large house
one molests small houses –
if by doing this
one seeks reward
and commendation
(from the feudal lord)
he cannot obtain it.
On the contrary,
punishment will visit him.
Now, the rule of Heaven
over the world
is not unlike this.
If leading a large state
one attacks small states,
if leading a large house
one molests small houses –
if by doing this
one seeks reward
and commendation
(from Heaven)
he cannot obtain it.
On the contrary,
punishment will visit him.
When man does not do
what Heaven desires,
but does
what Heaven abominates,
Heaven will also not do
what man desires but
do what he abominates.
What man abominates
are disease and calamities.
Therefore, not to do
what Heaven desires
but do what it abominates
is to lead the multitudes
in the world to calamity.
Therefore,
the ancient sage-kings
studied what Heaven and
the spirits would bless
and avoided
what they would curse
in order to procure benefits
for the world
and avoid calamities.
Thereupon, Heaven made
heat and cold temperate,
the four seasons harmonious,
the Yin and Yang
and rain and dew timely.
The five grains
are enabled to ripen.
And disease, pestilence,
and famine did not happen.
Therefore, Mozi said:
If the gentlemen
of the world really desire
to follow the Dao
and benefit the people
they must be mindful
of the principle
that the will of Heaven is
the origin of magnanimity
and righteousness.
In the world those
who lack benevolence
are unfortunate.
If a son
does not serve his father,
a younger brother
does not serve
his elder brother,
or a subordinate
does not serve his superior,
then all the gentlemen
of the world
will call him unfortunate.
Now Heaven loves the
whole world universally.
Everything is prepared
for the good of man.
Even the tip of a hair
is the work of Heaven.
Substantial may be said
of the benefits
that are enjoyed by man.
Yet there is no service
in return.
And they do not
even know this
to be unmagnanimous
and unfortunate.
This is why I say
the gentlemen understand
only trifles and
not things of importance.
Moreover, I know
Heaven loves men dearly
not without reason.
Heaven ordered the sun,
the moon, and the stars to
enlighten and guide them.
Heaven ordained
the four seasons,
Spring, Autumn,
Winter, and Summer,
to regulate them.
Heaven sent down
snow, frost, rain, and dew
to grow the five grains
and flax so that
the people could use
and enjoy them.
Heaven established
the hills and rivers,
ravines and valleys,
and arranged many things
to minister to man's good
or bring him evil.
He appointed
the dukes and lords
to reward the virtuous
and punish the wicked,
and to gather
metal and wood, and
to engage in cultivating
the five grains and flax
to provide
for the people's food and clothing.
This has been taking from
antiquity to the present.
Suppose there is a man
who is deeply fond
of his son and has used
his energy to the limit
to work for his benefit.
But when the son grows up
he returns no love
to the father.
The gentlemen of the world
will all call him
unmagnanimous
and miserable.
Now Heaven loves the
whole world universally.
Everything is prepared
for the good of man.
The work of Heaven
extends to
even the smallest things
that are enjoyed by man.
Such benefits may indeed
be said to be substantial,
yet there is no service
in return.
And they do not
even know this
to be unmagnanimous.
This is why I say
the gentlemen of the world
understand
only trifles but not things
of importance.
Yet this does not exhaust
my reasons
whereby I know
Heaven loves man dearly.
It is said the murder
of an innocent individual
will call down a calamity.
Who is the innocent?
Man is.
From whom
is the visitation?
From Heaven.
If Heaven does not
love the people dearly,
why should Heaven
send down a visitation
upon the man who
murders the innocent?
Thus I know
Heaven loves man dearly.
This is still not all
by which I know
Heaven loves man dearly.
There are those
who love the people and
benefit the people and
obey the will of Heaven
and obtain reward
from Heaven.
There are also those
who hate the people and
oppress the people and
oppose the will of Heaven
and incur punishment
from Heaven.
Who are those
that love the people
and benefit the people,
obey the will of Heaven
and obtain reward
from Heaven?
They are
the ancient sage-kings
of the Three Dynasties,
Yao, Shun, Yu, Tang,
Wen, and Wu.
What did Yao, Shun, Yu,
Tang, Wen, and Wu do?
They engaged themselves
in universality and
not partiality in love.
Loving universally,
they did not attack
the small states
with their large states,
they did not molest
the small houses
with their large houses.
The strong did not
plunder the weak,
the many did not
oppress the few,
the clever did not
deceive the ignorant,
the honored did not
disdain the humble.
Such a regime was
agreeable to Heaven above,
to the spirits
in the middle sphere,
and to the people below.
Being helpful to these three,
it was helpful to all.
And this was
heavenly virtue.
The most excellent names
in the world
were gathered
and attributed to them,
and they were called
magnanimous, righteous,
beloved of man and
beneficial to the people,
obedient to
the will of Heaven
and rewarded of Heaven.
Besides this, it is also
recorded on the bamboos
cut in metals and stones,
and engraved
on the dishes and cups
to be handed down
to posterity.
What is this for?
It is to mark out those
who loved the people
and benefited them,
obeyed the will of Heaven
and obtained reward
from Heaven.
Thus the ode
of Huang Yi says:
"God said to King Wen,
'I cherish
your intelligent virtue.
It was not proclaimed with
much noise or gesture.
It was not modified
after the possession
of the empire.
How instructively and
naturally submissive to
the scheme of Heaven!'"
Because he was obedient
to God's scheme,
He rewarded him with Yin
and honored him
to be emperor
and enriched him
with the empire.
And his fame
is not forgotten
even unto this day.
Hence we are enabled
to know who are those
that loved the people
and benefited them,
obeyed the will of Heaven
and obtained reward
from Heaven.
Now, who are those
that hated the people
and oppressed them,
opposed the will of Heaven
and incurred punishment
from Heaven?
They are
the ancient wicked kings
of the Three Dynasties,
Jie, Zhou, You, and Li.
What did they do?
They were selfish
and ungenerous.
Being selfish they attacked
the small states
with their large states,
they molested
the small houses
with their large houses.
The strong
plundered the weak,
the many
oppressed the few,
the clever
deceived the ignorant,
the honored
disdained the humble.
Such a regime was not
helpful to Heaven above,
to the spirits
in the middle sphere,
or to the people below.
Since it was not helpful
to these three
it was helpful to none.
And they were called
the enemies of Heaven.
The most evil names
in the world were gathered
and attributed to them,
and they were called
unmagnanimous,
unrighteous, haters of man
and oppressors
of the people, disobedient
to the will of Heaven
and punished by Heaven.
Besides this,
it is also recorded
on the bamboos,
cut in the metals and stones,
and engraved
on the plates and cups
to be handed down
to posterity.
What is this for?
It is to mark out those
that hated the people
and oppressed them,
opposed the will of Heaven
and incurred punishment
from Heaven.
Thus relates
the "Great Declaration":
"Zhou went beyond
the proper limits
and became insolent.
He would not worship God
and pushed away
the ancestors and spirits
without holding
an offering ceremony.
And he said:
'Fortune is with me,'
and neglected
and betrayed his duty.
Heaven thereupon
deserted him and
withdrew its protection."
Heaven deserted Zhou
and withdrew its support
because Zhou opposed
the will of Heaven.
Hence we are enabled
to know who are those
that hated the people
and oppressed them,
opposed the will of Heaven
and incurred punishment
from Heaven.
Therefore,
the will of Heaven
is like the compasses
to the wheelwright and
the square to the carpenter.
The wheelwright
tests the circularity of
every object in the world
with his compasses, saying:
"That which
satisfies my compasses
is circular.
That which does not
is not circular."
Therefore, whether
an object is circular or not
is all known, because
the standard of circularity
is all established.
The carpenter also tests
the squareness of
every object in the world
with his square, saying:
"That which
satisfies my square
is square;
that which does not
is not square."
Therefore, whether
any object is square or not
is all known. Why so?
Because the standard
of squareness is established.
Similarly,
with the will of Heaven
Mozi will measure
the jurisdiction and
government of the lords
in the empire
on the one hand, and
the doctrines and teachings
of the multitudes
in the empire on the other.
If some conduct
is observed to be
in accordance with
the will of Heaven,
it is called good conduct;
if it is in opposition
to the will of Heaven
it is called bad conduct.
If a teaching is observed
to be in accordance
with the will of Heaven
it is called good teaching;
if it is in opposition
to the will of Heaven
it is called bad teaching.
And if a government
is observed to be
in accordance with
the will of Heaven
it is called
good government;
if it is in opposition
to the will of Heaven
it is called
bad government.
With this as the model and
with this as the standard,
whether the lords
and the ministers
are magnanimous or not
can be measured as
(easily as) to distinguish
black and white.
Therefore, Mozi said:
If the rulers
and the gentlemen
of the world really desire
to follow the way
and benefit the people
they have only to obey
the will of Heaven,
the origin of magnanimity
and righteousness.
Obedience to
the will of Heaven
is the standard
of righteousness.
Will of Heaven III
Mozi said:
What is the reason for
the disorder in the world?
It is because
the gentlemen of the world
all understand trifles but
not things of importance.
How do we know
they understand trifles
but not things
of importance?
Because
they do not understand
the will of Heaven.
How do we know
they do not understand
the will of Heaven?
By observing the conduct
in the family.
If a man commits
a misdemeanor
in the family
he still has other families
in which to seek shelter.
Yet, father reminds son,
the elder brother reminds
the younger brother, saying:
"Be obedient,
be careful in conduct
in the family.
If one is not obedient
and careful in conduct
in the family how can he
live in the state?"
If a man commits
a misdemeanor in the state
he still has other states
in which to seek shelter.
Yet father reminds son
and the elder brother
reminds the younger brother,
saying:
"Be obedient. Be careful.
One cannot live in a state
and be disobedient
and careless."
Now all men
live in the world
and under Heaven.
When a man sins
against Heaven there is
nowhere to seek shelter.
But people do not think
of warning each other.
Thus I know that
they do not understand
things of importance.
And Mozi said:
Be obedient. Be careful.
Be sure to do
what Heaven desires
and avoid
what Heaven abominates.
Now, what does Heaven
desire and what
does Heaven abominate?
Heaven desires
righteousness
and abominates
unrighteousness.
How do we know this?
Because righteousness
is the standard.
How do we know
righteousness
is the standard?
Because with righteousness
the world will be orderly;
without it the world
will be disorderly.
So, I know righteousness
is the standard.
Now a standard is never
given by the subordinate
to the superior,
it is always to be given
by the superior
to the subordinate.
Hence the common
people may not
make the standard at will.
There are the scholars
to give them the standard.
The scholars may not
make the standard at will.
There are the ministers
to give them the standard.
The ministers may not
make the standard at will.
There are the feudal lords
to give them the standard.
The feudal lords may not
make the standard at will.
There is the high duke
to give them the standard.
The high duke may not
make the standard at will.
There is the emperor
to give him the standard.
The emperor may not
make the standard at will.
There is Heaven
to give him the standard.
The gentlemen of the world
all understand
that the emperor gives
the standard to the world
but do not understand
that Heaven gives the
standard to the emperor.
The sages,
explaining this, said:
"When the emperor
has done good,
Heaven rewards him.
When the emperor
has committed wrong,
Heaven punishes him.
When the emperor
is unjust in reward
and punishment
and not judicious
in hearing lawsuits,
Heaven visits him with
disease and calamities,
and frost and dew
will be untimely."
The emperor
will then have to hold an
offering ceremony
to pray and invoke
Heaven for blessing.
I have not yet
heard of Heaven praying
and invoking the emperor
for blessing.
So, I can say Heaven is
more honorable and wise
than the emperor.
Therefore, righteousness
does not come from
the ignorant and humble
but from the honorable
and wise.
Who is honorable?
Heaven is honorable.
Who is wise?
Heaven is wise.
And, so,
righteousness assuredly
comes from Heaven.
And the gentlemen
of the world who desire
to do righteousness
therefore must obey
the will of Heaven.
What is the will of Heaven
that is to be obeyed?
It is to love all the people
in the world universally.
In all the countries
in the world
and among all the people
who live on grains,
the murder of
one innocent individual
brings down one calamity.
Now who is it that
murders the innocent?
It is man.
Who is it that
sends down the calamity?
It is Heaven.
If Heaven really
did not love the people,
why does Heaven
send down calamities
for the murder
of the innocent?
Furthermore, Heaven
loves the people dearly,
Heaven loves the people
inclusively.
And this can be known.
How do we know
Heaven loves the people?
Because of the certain
reward to the good
and punishment
to the evil from
the virtuous Heaven.
How do we know
the virtuous Heaven
certainly rewards the good
and punishes the evil?
I know this
from the examples
of the sage-kings
of the Three Dynasties.
Anciently, the sage-kings
of the Three Dynasties,
Yao, Shun, Yu, Tang,
Wen, and Wu,
loved the world universally
and proceeded
to benefit them.
They converted
the desires of the people
and led them
to worship God, hills
and rivers, and the spirits.
Heaven was pleased
because they loved
what it loved and benefited
what it would benefit,
and bestowed rewards
upon them,
placing them on the throne,
crowning them emperor,
upholding them
as the standard, and
calling them sage-kings.
Here we have the proof
of reward of the good.
Anciently,
the wicked kings
of the Three Dynasties,
Jie, Zhou, You, and Li,
hated all the world and
proceeded to oppress them.
They converted
the desires of the people
and led them to blaspheme
against God, hills
and rivers, and the spirits.
Heaven was offended
because they hated those
whom Heaven loved and
oppressed those whom
Heaven would benefit,
and Heaven decreed
punishments upon them,
letting fathers and sons
be scattered, their empire
be put to an end,
their state be lost to them,
and capital punishment
fall upon them.
Thereupon, the multitudes
in the world
condemned them,
the condemnation
lasting all through the
ten thousand generations,
the people calling them
wicked kings.
Here we have the proof
of punishment of the evil.
Those gentlemen
of the world who desire
to do righteousness
have only to obey
the will of Heaven.
To obey the will of Heaven
is to be universal
and to oppose
the will of Heaven
is to be partial in love.
According to the doctrine
of universality
righteousness
is the standard;
in the doctrine
of partiality force is
the basis of government.
What is it like
to have righteousness as
the basis of government?
The great will not
attack the small,
the strong will not
plunder the weak,
the many will not
oppress the few,
the clever will not
deceive the ignorant,
the honored will not
disdain the humble,
the rich will not
mock the poor,
and the young will not
rob the old.
And the states
in the empire
will not ruin each other
with water, fire, poison,
and weapons.
Such a regime will be
beneficial to Heaven above,
to the spirits
in the middle sphere,
to the people below.
Being beneficial
to these three
it is beneficial to all.
This is called
the virtue of Heaven;
whoever practices this
is a sage, magnanimous,
gracious, and righteous,
loyal, affectionate,
and filial, and all such
good names in the world
will be gathered
and attributed to him.
Why so?
Because such conduct is
in accordance with
the will of Heaven.
Now, what is it like
to have force as
the basis of government?
The great will
attack the small,
the strong will
plunder the weak,
the many will
oppress the few,
the clever will
impose upon the ignorant,
the honored will
disdain the humble,
the rich will
mock the poor,
and the young will
rob the old.
And the states
in the empire
will ruin each other
with water, fire, poison,
and weapons.
Such a regime will not be
helpful to Heaven above,
to the spirits
in the middle sphere,
or to the people below.
Not being helpful
to these three,
it is not helpful to any.
This is called
the enemy of Heaven.
He who practices this
is a bad man,
not magnanimous,
not gracious,
and unrighteous, disloyal,
unaffectionate,
and unfilial, and all such
evil names in the world
are gathered
and attributed to him.
Why so?
Because such conduct is
in opposition to
the will of Heaven.
Hence Mozi established
the will of Heaven
as his standard,
just as the wheelwright
uses his compasses
and the carpenter
uses his square
as their standards.
The wheelwright
with his compasses
and the carpenter
with his square
can judge the circularity
and the squareness
of objects.
Similarly,
with the will of Heaven
as the standard,
Mozi can tell that the
gentlemen of the world
are far from righteousness.
How do we know the
gentlemen of the world
are far from righteousness?
For, the lords
in the large states
compete in saying:
"Being a big state,
if I do not
attack the small states,
in what way am I big?"
Therefore, they mustered
their warriors and soldiers,
and arranged their boat
and chariot forces to
attack some innocent state.
They broke into its borders,
cut down its fields,
felled its trees,
tore down its inner
and outer city walls,
and filled up its moats
and ditches, burned
its ancestral temples.
Of the people
the strong were killed,
the weak were brought back
in chains and ropes.
The men were turned
into servants and grooms
and prisoners.
The women were made
to be waitresses.
Yet, the warring lord
did not even know that
this is unmagnanimous
and unrighteous.
He announced
to the neighboring lords:
"I have attacked a state,
defeated an army, and
killed so many generals."
And the neighboring lords
did not know that
this is unmagnanimous
and unrighteous either,
but sent envoys
to offer congratulations.
And the warring lords
were even doubly
ignorant of its being
unmagnanimous
and unrighteous.
They recorded it
on the bamboos
and kept them
in the archives
so that the descendants
would imitate their
royal ancestors, saying:
"Why not let us
open up the archives
and let us learn of
the achievements
of our ancestors?"
Then they would
surely not learn:
"Such and such
is the regime of Wu,"
but would learn:
"I have attacked states,
reversed armies,
and killed so many
of their generals."
Now that the warring lords
do not understand this
to be unmagnanimous
and unrighteous,
and neighboring lords
do not understand this
to be unmagnanimous
and unrighteous, therefore
attacks and assaults go on
generation after generation
without end.
What do I mean
when I say people
do not understand
things of importance
but understand trifles?
Supposing someone
entered the orchard
and garden of another
and took the other's
peaches and prunes,
melon and ginger,
he will be punished
by the superior
when caught and
condemned by the public
when heard of. Why?
Because he did not
share the toil
but takes the fruit
and appropriates
what is not his.
How much more
is this true with him
who jumps over
another's fence
and maltreats the children
of the other;
of him who digs into
another's storehouse and
carries away the others
gold, jade, and cloth;
of him who breaks into
another's fold
and steals the other's
oxen and horses;
and of him who kills
an innocent person?
In the government
of the lords of today all –
from the one who kills
an innocent person
to the one who jumps
over another's fence
and maltreats
the other's children,
who digs into
another's warehouse
and carries away his
gold, jade, silk and cloth,
who breaks into
another's fold and steals
his oxen and horses,
and who enters another's
orchard and garden
and takes his
peaches and prunes,
melons and ginger –
all these are punished
quite the same
as they would be even
in the government
of Yao, Shun, Yu, Tang,
Wen, and Wu.
Now the lords and chiefs
in the world all attack
and absorb others.
This is a thousand and
ten thousand times worse
than killing
one innocent individual,
a thousand and
ten thousand times worse
than jumping over
another's fence and
maltreating his children
or digging into
another's storehouse
and carrying away his
gold, jade, and cloth,
a thousand and
ten thousand times worse
than breaking into
another's fold and stealing
his oxen and horses,
or entering another's
orchard and garden
and taking his
peaches and prunes,
melons and ginger.
Yet, they claim it
to be righteous.
Mozi said: This is meant
to confuse us.
And is this at all different
from confusion
in the distinctions
between black and white,
and sweet and bitter?
Suppose a man
who upon being shown
a little blackness
says it is black,
but upon being shown
much blackness
says it is white.
He will have to admit
that his sight is confused
and that he cannot tell
the difference
between black and white.
Suppose a man when
served with a little bitter
says it is bitter, but when
served with much bitter
says it is sweet.
Then he will have to admit
that his taste is impaired
and that he cannot tell
the difference
between sweet and bitter.
In the government
of the present lords,
the murderer
of an individual is
imprisoned by the state.
But the murderer
of many men
of the neighboring states
is upheld as righteous.
How is this different from
confusing the distinction
between black and white
and sweet and bitter?
Therefore, Mozi established
the will of Heaven
to be the standard.
Not only Mozi established
the will of Heaven
to be the standard,
it is also the theme
of an ode in the "Da Ya"
among the books
of the ancient kings:
"God said to King Wen,
'I cherish
your intelligent virtue.
It was not proclaimed
with much noise or gesture.
It was not modified
after the possession
of the empire.
Instinctively and
naturally submissive
to the scheme of God.'"
This is to proclaim
that King Wen used
the will of Heaven
as standard
and was submissive
to God's scheme.
If the gentlemen
of the world really desire
to practice magnanimity
and righteousness
and be superior men,
seeking to attain the way
of the sage-kings
on the one hand
and to procure blessings
to the people on the other,
they must not neglect
to understand
the will of Heaven.
The will of Heaven
is truly the standard
of righteousness.