Chapter 49: Questions from Lu (Lu Wen)
Stopping Qi from Attacking Lu: Mo Zi Advises the Duke of Lu
The Duke of Lu said to Mo Zi, “I fear that Qi will attack us. Can this be remedied?” Mo Zi replied, “It can. In ancient times, the sage kings of the Three Dynasties – Yu, Tang, Wen, and Wu – were lords of only a hundredli of territory, yet they practiced loyalty and righteousness and won the empire. The tyrant kings of the Three Dynasties – Jie, Zhou, You, and Li – bred resentment and practiced tyranny, and so they lost the empire. I wish for you, my lord, to honor Heaven and serve the spirits above, and to love and benefit the people below. Prepare generous gifts of furs and jade, use humble language, and swiftly extend courtesies to all neighboring lords. Rally the entire state to serve against Qi, and this disaster can be remedied. Otherwise, there is nothing that can be done.”
Stopping Qi from Attacking Lu: Mo Zi Advises Xiang Ziniu and the King of Qi
When Qi was about to attack Lu, Mo Zi said to Xiang Ziniu, “To attack Lu is a grave error for Qi. In the past, the King of Wu attacked Yue in the east and drove them to Mount Kuaiji; attacked Chu in the west and forced King Zhao to take refuge in Sui; attacked Qi in the north and captured Guo Zi, bringing him back to Wu. The lords avenged their grievances, and the people suffered from his campaigns and refused to serve him. Thus his state became a wasteland and his person was put to death. In the past, Zhi Bo attacked the Fan and Zhonghang clans and annexed the lands of the Three Jins. The lords avenged their grievances, and the people suffered from his campaigns and refused to serve him. Thus his state became a wasteland and his person was put to death. Therefore, when a great state attacks a small state, it is mutual destruction, and the transgression will surely return upon the state itself.”
Mo Zi met the King of Qi and asked, “Suppose there is a blade here that, when tested on a man’s head, severs it in an instant – can it be called sharp?” The king said, “Sharp.” Mo Zi said, “If it is tested on many heads and severs them all in an instant – can it be called sharp?” The king said, “Sharp.” Mo Zi said, “The blade is sharp indeed, but who will bear the misfortune?” The king said, “The blade receives the sharpness; the one who tests it bears the misfortune.” Mo Zi said, “When one annexes states, destroys armies, and slaughters the people – who will bear the misfortune?” The king lowered his head, reflected, and said, “I will bear the misfortune.”
Stopping Lu from Attacking Zheng: Mo Zi Advises Lord Yang of Lu
Lord Yang of Lu was about to attack Zheng. Mo Zi heard of it and went to stop him, saying, “Suppose within the four borders of Lu, a great city attacked a small city, a great clan attacked a small clan, killed the people, and seized their cattle, horses, dogs, pigs, cloth, grain, and wealth – what would you do?” Lord Yang said, “All within the four borders of Lu are my subjects. If great cities attack small cities and great clans attack small clans and seize their wealth, I will certainly punish them severely.” Mo Zi said, “Heaven possesses the whole world just as you possess the four borders of Lu. Now you raise an army to attack Zheng – will Heaven’s punishment not reach you?” Lord Yang said, “Why do you stop me from attacking Zheng? My attack on Zheng accords with Heaven’s will. The people of Zheng killed their lord for three generations, and Heaven punished them by making their harvests fail for three years. I am assisting Heaven’s punishment.” Mo Zi said, “If the people of Zheng killed their lord for three generations and Heaven punished them by making their harvests fail for three years, then Heaven’s punishment is sufficient. Now you raise an army to attack Zheng, saying you are following Heaven’s will. This is like a man whose son is unruly and worthless, so the father whips him. Then a neighbor’s father picks up a stick and beats the child, saying, ‘I am beating him in accordance with his father’s will.’ Is this not absurd?”
Attacking States and Stealing: Mo Zi on Righteousness and Unrighteousness
Mo Zi said to Lord Yang of Lu, “When one attacks a neighboring state, kills its people, seizes its cattle, horses, grain, and wealth, then writes it on bamboo and silk, engraves it on metal and stone, casts it on bells and tripods, and passes it to future generations saying, ‘No one has gained more than I have’ – now if a common man attacks his neighbor, kills his people, seizes his dogs, pigs, grain, and clothing, and also writes it on bamboo and silk, engraves it on his vessels, and passes it to future generations saying, ‘No one has gained more than I have’ – would that be acceptable?” Lord Yang said, “Judging by your words, what the world considers acceptable may not truly be so.”
Mo Zi also said, “The gentlemen of the world know small things but do not know great things. If someone steals a dog or a pig, they call him unrighteous; but if he steals a state or a city, they call it righteous. This is like calling a small patch of white ‘white’ but a large patch of white ‘black.’ Thus the gentlemen of the world know small things but not great things – this is what I mean.”
The Man-Eating State and Cultural Relativism
Lord Yang of Lu said to Mo Zi, “In the south of Chu, there is a state called Qiao where people eat human flesh. When their firstborn son is born, they butcher and eat him, calling it ‘auspicious for the younger brothers.’ If the flesh is good, they offer it to their lord, and if the lord is pleased, he rewards the father. Is this not a vile custom?” Mo Zi said, “Even the customs of the Central States are similar. Killing the father and rewarding the son – how is that different from eating the son and rewarding the father? If one does not practice benevolence and righteousness, how can one condemn the barbarians for eating their children?”
Eulogies and the Loyal Minister
When a favorite minister of the Duke of Lu died, the Duke composed a eulogy for him, and the people of Lu, pleased with it, adopted the practice. Mo Zi heard of it and said, “A eulogy is meant to recount the aspirations of the deceased. To adopt it simply because one is pleased with it is like compelling obedience by means of beheading.”
Lord Yang of Lu said to Mo Zi, “Someone told me that a loyal minister is one who lowers his head when ordered to lower it, raises it when ordered to raise it, stays still when at rest, and answers when called. Can such a one be called a loyal minister?” Mo Zi said, “One who lowers his head when ordered and raises it when ordered is like a shadow; one who stays still when at rest and answers when called is like an echo. What can a ruler gain from a shadow or an echo? As for what I call a loyal minister: when the ruler is at fault, he gently remonstrates; when he himself does good, he attributes it to the ruler and does not dare to proclaim it. He corrects the ruler’s deviations outwardly and guides him toward goodness. He aligns with the ruler above and does not form factions below, so that beauty and goodness are attributed to the ruler, while resentment falls upon the minister; ease and joy belong to the ruler, while worry and sorrow are borne by the minister. This is what I call a loyal minister.”
Choosing the Heir: Matching Intention and Achievement
The Duke of Lu said to Mo Zi, “I have two sons: one is fond of learning, and the other likes to distribute his wealth to others. Which should I make heir?” Mo Zi said, “It cannot yet be known. Perhaps they do these things in order to gain reward. A fisherman’s respectful manner is not because he wishes to reward the fish; baiting a mouse with a worm is not because he loves the mouse. I wish my lord to examine both their intentions and their achievements together.”
Learning War and Dying: Mo Zi Answers the Father’s Complaint
A man of Lu sent his son to study with Mo Zi. After the son completed his studies, he died in battle, and the father blamed Mo Zi. Mo Zi said, “You wished your son to learn; now he has completed his learning. He died in battle, and you are angry. This is like wishing to sell grain, yet becoming angry when the grain is sold. Is this not foolish?”
Wu Lü on Righteousness: Speaking and Practicing Righteousness
In the southern border region of Lu there was a man named Wu Lü, who made pottery in winter and farmed in summer, comparing himself to Shun. Mo Zi heard of it and went to see him. Wu Lü said to Mo Zi, “Righteousness is righteousness – why use words to speak of it?” Mo Zi said, “Does the righteousness you speak of also include using your strength to labor for others and distributing your wealth to others?” Wu Lü said, “Yes.” Mo Zi said, “I have once calculated this. Suppose I farmed to feed all the people of the world; at best, my output would equal that of one farmer. If I distributed it among the world, each person would not receive a single sheng of grain. Even if each received a sheng, it clearly could not fill the hunger of the world. Suppose I wove to clothe all the people of the world; at best, my output would equal that of one woman weaver. If I distributed it among the world, each person would not receive a single chi of cloth. Even if each received a chi, it clearly could not warm the cold of the world. Suppose I put on armor and took up weapons to rescue the lords from their troubles; at best, I would equal one man in battle, and one man cannot withstand three armies. I believe it is better to recite the Way of the former kings, seek out their doctrines, understand the words of the sages, and examine their meanings – above, to persuade kings, dukes, and great officers; below, to instruct common men and traveling scholars. If kings, dukes, and great officers adopt my words, their states will surely be well governed; if common men and traveling scholars adopt my words, their conduct will surely be cultivated. Therefore I believe that, though I do not farm to feed the hungry or weave to clothe the cold, my achievement surpasses those who farm to feed and weave to clothe.”
Wu Lü again said to Mo Zi, “Righteousness is righteousness – why use words to speak of it?” Mo Zi said, “Suppose the world did not know how to farm. Who would accomplish more: teaching people to farm, or farming alone without teaching?” Wu Lü said, “Teaching people to farm accomplishes more.” Mo Zi said, “Suppose one attacks an unrighteous state. Who would accomplish more: beating the drum to urge the multitude forward to battle, or charging into battle alone without beating the drum?” Wu Lü said, “Beating the drum to urge them forward accomplishes more.” Mo Zi said, “Few common men and traveling scholars in the world understand righteousness. Teaching righteousness to the world also accomplishes much – why then not speak of it? If one can beat the drum and urge the world forward toward righteousness, will not my righteousness advance all the more?”
Declining the King of Yue’s Enfeoffment: Mo Zi on Not Selling Righteousness
Mo Zi sent Gongshang Guo to Yue. Gongshang Guo persuaded the King of Yue, and the king was greatly pleased. He said to Gongshang Guo, “If you can bring Mo Zi to Yue to instruct me, I will carve out five hundred li of the former territory of Wu and enfeoff Mo Zi with it.” Gongshang Guo agreed. The king then prepared fifty chariots for Gongshang Guo to go to Lu and welcome Mo Zi, saying, “I used your master’s doctrines to persuade the King of Yue, and the king was greatly pleased. He said, ‘If you can bring Mo Zi to Yue to instruct me, I will carve out five hundred li of the former territory of Wu and enfeoff you with it.’” Mo Zi said to Gongshang Guo, “What do you think the King of Yue’s intention is? If the King of Yue will listen to my words and adopt my Way, then I will go. I will eat according to the measure of my appetite and wear clothes according to the measure of my body, ranking myself among the ministers – why should I require an enfeoffment? But if the King of Yue will not listen to my words or adopt my Way, and I go anyway, then I would be selling my righteousness. If one must sell righteousness, one can do so in the Central States – why go to Yue?”
Choosing the Task: Mo Zi’s Principle of Teaching
When Mo Zi traveled, Wei Yue asked, “Since you will meet the rulers of the four quarters, what will you speak of first?” Mo Zi said, “Whenever one enters a state, one must choose the most urgent task and attend to it. If a state is in confusion and disorder, speak to it of Exalting the Worthy and Identifying with the Superior; if a state is poor, speak to it of Frugality in Expenditure and Moderation in Funerals; if a state delights in music and is drowned in drink, speak to it of Condemning Music and Condemning Fate; if a state is licentious, depraved, and without propriety, speak to it of Revering Heaven and Serving the Spirits; if a state is bent on seizure and aggression, speak to it of Universal Love and Condemning Offensive Warfare. Therefore I say: choose the task and attend to it.”
Cao Gongzi Serving the Spirits: Mo Zi on Spirits and Righteous Conduct
Mo Zi sent Cao Gongzi to serve in Song. After three years he returned and said to Mo Zi, “When I first studied at your gate, I wore coarse short garments and ate soup of wild greens; if I obtained food in the morning, I had none left to sacrifice to the spirits in the evening. Now, because of your teaching, my household is wealthier than before. Since my household is wealthy, I carefully sacrifice to the spirits. Yet many people in my household have died, the six domestic animals have not prospered, and I myself am deeply ill. I do not know whether your Way can truly be used.” Mo Zi said, “That is not so. What the spirits desire from people is much: they wish that when you hold high rank and emolument, you yield it to the worthy; when you have abundant wealth, you distribute it to the poor. Do the spirits only desire plucked chickens and sliced lungs? Now you hold high rank and emolument but do not yield to the worthy – this is the first misfortune. You have abundant wealth but do not distribute it to the poor – this is the second misfortune. Now you serve the spirits only by sacrificing, yet ask, ‘Why has illness come upon me?’ This is like having a hundred doors and closing only one, then asking, ‘By what way did the thief enter?’ To seek blessing from the spirits while acting like this – how can it succeed?”
One Pig and a Hundred Blessings: Mo Zi on Sacrifice and Return
The Chief Invocator of Lu sacrificed one pig and sought a hundred blessings from the spirits. Mo Zi heard of it and said, “This will not do. If one gives little to others yet expects a great return, people will only fear that he will come to demand more from them. If one sacrifices one pig and seeks a hundred blessings, the spirits will only fear that he will later sacrifice oxen and sheep. The ancient sage kings served the spirits simply by sacrificing. Now to sacrifice one pig and seek a hundred blessings – if one becomes rich by this, it would be worse than being poor.”
Peng Qing Sheng on Knowing the Future: Mo Zi on Inferring What Is to Come
Peng Qing Shengzi said, “The past can be known; the future cannot be known.” Mo Zi said, “Suppose your parent is in distress a hundred li away, and it is agreed that if you arrive within one day, they will live; if you do not arrive, they will die. Suppose there is here a sturdy chariot with fine horses, and also a worn-out horse with square wheels. Which will you choose?” He answered, “I will ride the sturdy chariot with fine horses, for it can arrive quickly.” Mo Zi said, “Then the future can be known.”
Prince Lü’s Trial: Mo Zi on Hardship and Benevolence
Meng Shan praised Prince Lü, saying, “During the disaster of Bai Gong, Prince Lü was seized. An axe was held at his waist and a straight blade at his heart, and he was told, ‘Be king and live; refuse and die!’ Prince Lü said, ‘How you insult me! You killed my kinsmen and try to please me with Chu. Even if I were given the whole world, I would not accept it unrighteously – how much less Chu?’ And so he refused to become king. Was Prince Lü not benevolent?” Mo Zi said, “It was difficult, but it was not yet benevolence. If he considered the kingship unprincipled, why did he not accept it and govern well? If he considered Bai Gong unrighteous, why did he not accept the kingship, punish Bai Gong, and then return the kingship to its rightful place? Therefore I say: it was difficult, but it was not yet benevolence.”
Sheng Chuo Serving Xiang Ziniu: Mo Zi on Emolument Overcoming Righteousness
Mo Zi sent Sheng Chuo to serve Xiang Ziniu. Xiang Ziniu invaded Lu’s territory three times, and Sheng Chuo followed him all three times. When Mo Zi heard of it, he sent Gao Sunzi to request that Xiang Ziniu dismiss him, saying, “I sent Chuo in order to correct arrogance and rectify favoritism. Now Chuo receives thick emolument and deceives you, my lord. You invaded Lu three times and Chuo followed three times – this is like whipping a horse at the breast leather. I have heard that to speak of righteousness but not practice it is to offend against what one clearly knows. Chuo does not fail to know righteousness; it is that emolument has overcome righteousness in him.”
The Hook and Brace: Mo Zi on the Hook and Brace of Righteousness
In ancient times, the people of Chu and the people of Yue fought a naval battle on the River. The Chu people advanced with the current and retreated against it; when they saw advantage, they advanced, but when they saw disadvantage, retreat was difficult. The Yue people advanced against the current and retreated with it; when they saw advantage, they advanced, and when they saw disadvantage, retreat was swift. The Yue people used this advantage of the current to defeat the Chu people repeatedly. Gongshu Zi traveled south from Lu to Chu and there began to make equipment for naval warfare. He created the hook and brace: the hook to catch those retreating, the brace to resist those advancing. He measured the length of the hook and brace and fashioned weapons accordingly. The Chu weapons had regulation; the Yue weapons did not. The Chu people used this advantage to defeat the Yue people repeatedly. Gongshu Zi was pleased with his skill and said to Mo Zi, “My naval hook and brace – I wonder whether your righteousness also has a hook and brace?” Mo Zi said, “My hook and brace of righteousness is superior to your naval hook and brace. My hook is love; my brace is respect. If one does not hook with love, there will be no closeness; if one does not brace with respect, there will be contempt. Contempt without closeness leads quickly to separation. Therefore mutual love and mutual respect are mutual benefit. Now you hook to stop others, and others also hook to stop you; you brace to resist others, and others also brace to resist you. Mutual hooking and mutual bracing are mutual harm. Therefore my hook and brace of righteousness is superior to your naval hook and brace.”
The Wooden Magpie and the Linchpin: Mo Zi on Skill and Clumsiness
Gongshu Zi carved bamboo and wood into a magpie. When it was finished, he made it fly, and it did not descend for three days. Gongshu Zi considered himself supremely skillful. Mo Zi said to Gongshu Zi, “Your making of the magpie is not as good as the carpenter’s making of a linchpin. In a moment the carpenter cuts three inches of wood, yet it can bear the weight of fifty shi. Therefore, what is useful and benefits people is called skillful; what does not benefit people is called clumsy.”
The Debate over Giving Song: Mo Zi on the Value of Righteousness
Gongshu Zi said to Mo Zi, “Before I met you, I wished to obtain Song. Since I met you, even if Song were given to me, I would not take it if it were unrighteous.” Mo Zi said, “Before I met you, you wished to obtain Song. Since I met you, if Song were given to you and you would not take it because it was unrighteous, then I have given you Song. If you devote yourself to righteousness, I will yet give you the whole world.”
Notes
This chapter collects Mozi’s dialogues with lords and craftsmen. It advocates tailored state policies, condemns aggressive wars, stresses righteousness over profit, and argues teaching universal love outweighs manual labor’s limited gains.
Founder of Mohism, a major pre-Qin philosophical school. He advocated universal love, opposition to offensive warfare, frugality, and practical benefit.
Duke of Lu:
Ruler of the State of Lu, traditionally linked to the Zhou royal lineage. Here he appears as a ruler anxious about Qi’s aggression.
King of Qi:
Ruler of the powerful eastern state of Qi, one of the dominant states during the Warring States period.
Lord Yang of Lu / Lu Yang Wen Jun:
A nobleman of Lu. His title reflects a local administrative or feudal rank.
Xiang Ziniu:
A Qi military figure. The text uses him as a representative of aggressive military planning.
Sage Kings Yu, Tang, Wen, Wu:
Founders or key rulers of the Xia, Shang, and Zhou dynasties. In Mohist thought, they represent righteous governance and Heaven’s approval.
Tyrant Kings Jie, Zhou, You, Li:
Jie of Xia, Zhou of Shang, King You and King Li of Zhou. They are traditional examples of rulers who lost Heaven’s mandate through cruelty and misrule.
King of Wu and King Zhao of Chu:
References to the famous Wu–Chu conflicts. “Lodging at Kuaiji” refers to the Yue king, Goujian, being driven to Mount Kuaiji by Wu.
Zhi Bo and the Three Jins:
Gongshu Zi / Gongshu Ban / Lu Ban:
A famous ancient Chinese craftsman and military engineer, traditionally credited with many mechanical inventions.
Prince Lü and Bai Gong:
Refers to the political turmoil involving Bai Gong Sheng in Chu. Prince Lü’s refusal to become king under threat is presented as a moral test.
Gongshang Guo and the King of Yue:
Shows Mohist diplomacy. The offer of five hundred li reflects the high value rulers placed on Mo Zi’s political and defensive expertise.
Wu Lü:
A local rustic figure who represents practical self-reliance. Mo Zi uses him to argue that teaching righteousness has greater social value than isolated manual labor.
Cao Gongzi:
A Mohist disciple sent to Song. His complaint shows the tension between ritual sacrifice and ethical conduct in Mohist thought.
Sheng Chuo:
A Mohist disciple criticized for following an aggressive commander for the sake of emolument.
Chu–Yue naval warfare:
Reflects the historical rivalry between Chu and Yue along the Yangtze River region.
Hook and brace:
A military metaphor. Mo Zi transforms a naval weapon into an ethical image: love attracts, respect maintains distance, and together they create mutual benefit.
Wooden magpie versus linchpin:
A famous Mohist utilitarian argument. Technical ingenuity is judged not by wonder but by practical benefit to people.
Eulogy / Lei:
A ritual text praising the dead. Mo Zi criticizes its casual adoption as a distortion of ritual purpose.
Bamboo, silk, metal, stone, bells, tripods:
Typical media of commemoration in ancient China. The passage contrasts how states glorify conquest while condemning ordinary theft.
Sacrifice and blessing:
The text criticizes transactional religion. Mohism respects spirits but insists that moral conduct matters more than ritual bargaining.
Man-eating state Qiao:
Used as a cultural contrast. Mo Zi does not simply condemn foreign customs; he turns the criticism back on the Central States’ own moral failures.
鲁君谓子墨子曰：“吾恐齐之攻我也，可救乎？”子墨子曰：“可。昔者，三代之圣王禹、汤、文、武，百里之诸侯也，说忠行义，取天下；三代之暴王桀、纣、幽、厉，雠怨行暴，失天下。吾愿主君之上者，尊天事鬼，下者爱利百姓，厚为皮币，卑辞令，亟遍礼四邻诸候，驱国而以事齐，患可救也。非此，顾无可为者。”
齐将伐鲁，子墨子谓项子牛曰：“伐鲁，齐之大过也。昔者，吴王东伐越，栖诸会稽；西伐楚，葆昭王于随；北伐齐，取国子以归于吴。诸候报其雠，百姓苦其劳，而弗为用。是以国为虚戾，身为刑戮也。昔者智伯伐范氏与中行氏，兼三晋之地。诸侯报其雠，百姓苦其劳，而弗为用。是以国为虚戾，身为刑戮，用是也。故大国之攻小国也，是交相贼也，过必反于国。”
子墨子见齐大王曰：“今有刀于此，试之人头，猝然断之，可谓利乎？”大王曰：“利。”子墨子曰：“多试之人头，猝然断之，可谓利乎？”大王曰：“利。”子墨子曰：“刀则利矣，孰将受其不祥？”大王曰：“刀受其利，试者受其不祥。”子墨子曰：“并国覆军，贼杀百姓，孰将受其不祥？”大王俯仰而思之曰：“我受其不祥。”
鲁阳文君将攻郑，子墨子闻而止之，谓阳文君曰：“今使鲁四境之内，大都攻其小都，大家伐其小家，杀其人民，取其牛、马、狗豕、布帛、米粟、货财，则何若？”鲁阳文君曰：“鲁四境之内，皆寡人之臣也。今大都攻其小都，大家伐其小家，夺之货财，则寡人必将厚罚之。”子墨子曰：“夫天之兼有天下也，亦犹君之有四境之内也。今举兵将以攻郑，天诛其不至乎？”鲁阳文君曰：“先生何止我攻邻也？我攻郑，顺于天之志。郑人三世杀其父，天加诛焉，使三年不全，我将助天诛也。”子墨子曰：“郑人三世杀其父，而天加诛焉，使三年不全，天诛足矣。今又举兵，将以攻郑，曰吾攻郑也，顺于天之志。譬有人于此，其子强粱不材，故其父笞之，其邻家之父，举木而击之，曰吾击之也，顺于其父之志。则岂不悖哉！”
子墨子谓鲁阳文君曰：“攻其邻国，杀其民人，取其牛马、粟米、货财，则书之于竹帛，镂之于金石，以为铭于钟鼎，傅遗后世子孙曰：‘莫若我多！’今贱人也，亦攻其邻家，杀其人民，取其狗豕、食粮、衣裘，亦书之竹帛，以为铭于席豆，以遗后世子孙，曰：‘莫若我多！’其可乎？”鲁阳文君曰：“然吾以子之言观之，则天下之所谓可者，未必然也。”
子墨子谓鲁阳文君曰：“世俗之君子，皆知小物，而不知大物。今有人于此，窃一犬一彘，则谓之不仁，窃一国一都，则以为义。譬犹小视白谓之白，大视白则谓之黑。是故世俗之君子，知小物而不知大物者，此若言之谓也。”
鲁阳文君语子墨子曰：“楚之南，有啖人之国者桥，其国之长子生，则鲜而食之，谓之宜弟。美则以遗其君，君喜则赏其父。岂不恶俗哉？”子墨子曰：“虽中国之俗，亦犹是也。杀其父而赏其子，何以异食其子而赏其父者哉？苟不用仁义，何以非夷人食其子也？”
鲁君之嬖人死，鲁君为之诔，鲁人因说而用之。子墨子闻之曰：“诔者，道死人之志也。今因说而用之，是犹以来首从服也。”
鲁阳文君谓子墨子曰：“有语我以忠臣者，令之俯则俯，令之仰则仰，处则静，呼则应，可谓忠臣乎？”子墨子曰：“令之俯则俯，令之仰则仰，是似景也；处则静，呼则应，是似响也。君将何得于景与响哉？若以翟之所谓忠臣者，上有过，则微之以谏；己有善，则访之上，而无敢以告。外匡其邪，而入其善。尚同而无下比，是以美善在上，而怨雠在下；安乐在上，而忧戚在臣。此翟之谓忠臣者也。”
鲁君谓子墨子曰：“我有二子，一人者好学，一人者好分人财，孰以为太子而可？”子墨子曰：“未可知也。或所为赏与为是也。钓者之恭，非为鱼赐也；饵鼠以虫，非爱之也。吾愿主君之合其志功而观焉。”
鲁人有因子墨子而学其子者，其子战而死，其父让子墨子。子墨子曰：“子欲学子之子，今学成矣。战而死，而子愠，而犹欲粜籴，雠则愠也。岂不费哉？”
鲁之南鄙人有吴虑者，冬陶夏耕，自比于舜。子墨子闻而见之。吴虑谓子墨子：“义耳义耳，焉用言之哉？”子墨子曰：“子之所谓义者，亦有力以劳人，有财以分人乎？”吴虑曰：“有。”子墨子曰：“翟尝计之矣。翟虑耕而食天下之人矣。盛，然后当一农之耕，分诸天下，不能人得一升粟。籍而以为得一升粟，其不能饱天下之饥者，既可睹矣。翟虑织而衣天下之人矣，盛，然后当一妇人之织，分诸天下，不能人得尺布。籍而以为得尺布，其不能暖天下之寒者，既可睹矣。翟虑被坚执锐，救诸侯之患，盛，然后当一夫之战，一夫之战，其不御三军，既可睹矣。翟以为不若诵先王之道，而求其说，通圣人之言，而察其辞，上说王公大人，次匹夫徒步之士。王公大人用吾言，国必治，匹夫徒步之士用吾言，行必修。故翟以为虽不耕而食饥，不织而衣寒，功贤于耕而食之，织而衣之者也。故翟以为虽不耕织乎，而功贤于耕致也。”吴虑谓子墨子曰：“义耳义耳，焉用言之哉？”子墨子曰：“籍设而天下不知耕，教人耕，与不教人耕而独耕者，其功孰多？”吴虑曰：“教人耕者，其功多。”子墨子曰：“籍设而攻不义之国，鼓而使众进战，与不鼓而使众进战而独进战者，其功孰多？”吴虑曰：“鼓而进者，其功多。”子墨子曰：“天下匹夫徒步之士少知义，而教天下以义者，功亦多，何故弗言也？若得鼓而进于义，则吾义岂不益进哉！”
子墨子游公尚过于越。公尚过说越王，越王大说，谓公尚过曰：“先生苟能使子墨子于越而教寡人，请裂故吴之地，方五百里，以封子墨子。”公尚过许诺，遂为公尚过束车五十乘，以迎子墨子于鲁，曰：“吾以夫子之道说越王，越王大说，谓过曰：‘苟能使子墨子至于越，而教寡人，请裂故吴之地，方五百里，以封子。’”子墨子谓公尚过曰：“子观越王之志何若？意越王将听吾言，用吾道，则翟将往，量腹而食，度身而衣，自比于群臣，奚能以封为哉！抑越不听吾言，不用吾道，而吾往焉，则是我以义粜也。钧之粜，亦于中国耳，何必于越哉！”
子墨子游，魏越曰：“既得见四方之君，子则将先语？”子墨子曰：“凡入国，必择务而从事焉。国家昏乱，则语之尚贤、尚同；国家贫，则语之节用、节葬，国家喜音湛湎，则语之非乐、非命；国家淫辟无礼，则语之尊天事鬼；国家务夺侵凌，则语之兼爱、非攻，故曰择务而从事焉。”
子墨子出曹公子而于宋。三年而反，睹子墨子曰：“始吾游于子之门，短褐之衣，藜藿之羹，朝得之，则夕弗得祭祀鬼神。今而以夫子之教，家厚于始也。有家厚，谨祭祀鬼神。然而人徒多死，六畜不蕃，身湛于病，吾未知夫子之道之可用也。”子墨子曰：“不然。夫鬼神之所欲于人者多：欲人之处高爵禄，则以让贤也；多财则以分贫也。夫鬼神，岂唯擢季钳肺之为欲哉？今子处高爵禄而不以让贤，一不祥也；多财而不以分贫，二不祥也。今子事鬼神，唯祭而已矣，而曰：‘病何自至哉’，是犹百门而闭一门焉，曰：‘盗何从入’。若是而求福于有怪之鬼，岂可哉？”
鲁祝以一豚祭，而求百福于鬼神。子墨子闻之曰：“是不可。今施人薄而望人厚，则人唯恐其有赐于己也。今以一豚祭，而求百福于鬼神，唯恐其以牛羊祀也。古者圣王事鬼神，祭而已矣。今以豚祭而求百福，则其富不如其贫也。”
彭轻生子曰：“往者可知，来者不可知。”子墨子曰：“籍设而亲在百里之外，则遇难焉，期以一日也，及之则生，不及则死。今有固车良马于此，又有奴马四隅之轮于此，使子择焉，子将何乘？”对曰：“乘良马固车，可以速至。”子墨子曰：“焉在矣来。”
孟山誉王子闾曰：“昔白公之祸，执王子闾，斧钺钩要，直兵当心，谓之曰：‘为王则生，不为王则死！’王子闾曰：‘何其侮我也！杀我亲，而喜我以楚国。我得天下而不义，不为也，又况于楚国乎？’遂而不为。王子闾岂不仁哉？”子墨子曰：“难则难矣，然而未仁也。若以王为无道，则何故不受而治也？若以白公为不义，何故不受王，诛白公然而反王？故曰：难则难矣，然而未仁也。”
子墨子使胜绰事项子牛。项子牛三侵鲁地，而胜绰三从。子墨子闻之，使高孙子请而退之，曰：“我使绰也，将以济骄而正嬖也。今绰也禄厚而谲夫子，夫子三侵鲁而绰三从，是鼓鞭于马靳也。翟闻之，言义而弗行，是犯明也。绰非弗之知也，禄胜义也。”
昔者楚人与越人舟战于江，楚人顺流而进，迎流而退，见利而进，见不利则其退难。越人迎流而进，顺流而退，见利而进，见不利则其退速。越人因此若势，亟败楚人。公输子自鲁南游楚，焉始为舟战之器，作为钩强之备，退者钩之，进者强之，量其钩强之长，而制为之兵。楚之兵节，越之兵不节，楚人因此若势，亟败越人。公输子善其巧，以语子墨子曰：“我舟战钩强，不知子之义亦有钩强乎？”子墨子曰：“我义之钩强，贤于子舟战之钩强。我钩强我，钩之以爱，揣之以恭。弗钩以爱则不亲，弗揣以恭则速狎，狎而不亲则速离。故交相爱，交相恭，犹若相利也。今子钩而止人，人亦钩而止子，子强而距人，人亦强而距子，交相钩，交相强，犹若相害也。故我义之钩强，贤子舟战之钩强。”
公输子削竹木以为鹊，成而飞之，三日不下。公输子自以为至巧。子墨子谓公输子曰：“子之为鹊也，不如匠之为车辖。须臾刘三寸之木，而任五十石之重。故所为功，利于人谓之巧，不利于人，谓之拙。”
公输子谓子墨子曰：“吾未得见之时，我欲得宋。自我得见之后，予我宋而不义，我不为。”子墨子曰：“翟之未得见之时也，子欲得宋，自翟得见子之后，予子宋而不义，子弗为，是我予子宋也。子务为义，翟又将予子天下。”
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