Chapter 19: Condemnation of Offensive War (III)
Master Mo said, “What is the standard by which the world today praises what is good? Is it because it conforms above to the benefit of Heaven, in the middle to the benefit of spirits, and below to the benefit of the people? Even the most foolish would say yes. The feudal lords of today agree on this standard of the sage-kings, yet many still engage in offensive wars and annexation, merely seeking the name of righteousness without examining its reality. This is like a blind man who can repeat the names of black and white but cannot distinguish the objects. How can this be called discernment? Therefore, the wise of ancient times planned for the world by first considering righteousness before acting. Thus, their actions were resolute, their goals achieved, and they conformed to the benefits of Heaven, spirits, and the people. This is the Way of the wise. The benevolent rulers of old opposed the doctrines of great states, unified the harmony of the world, and led the people to farm and serve Heaven, mountains, rivers, and spirits. Because they benefited many and achieved great merit, Heaven rewarded them, spirits enriched them, and people praised them, making them Sons of Heaven, wealthy and noble, their fame equal to Heaven and Earth, enduring to this day. This is the Way of the wise and how the former kings possessed the world.
Today’s rulers and feudal lords are different. They select brave warriors, array their chariots and infantry, don strong armor and sharp weapons, and attack innocent states. They destroy crops, cut down trees, demolish walls, fill moats, seize livestock, burn ancestral temples, slaughter the people, overturn the old and weak, and carry away precious vessels. They force their soldiers to fight to the death, saying, ‘To die for duty is the highest merit; killing many is next; being wounded is the lowest; what of fleeing in defeat? Death without pardon!’ This is to intimidate the masses. They lack the ability to annex states or overthrow armies, yet they harm the myriad people and disrupt the legacy of the sages. Do they think this benefits Heaven? Taking Heaven’s people to attack Heaven’s cities, killing Heaven’s people, destroying the abodes of spirits, and seizing sacrificial animals – this does not conform to Heaven’s benefit above. Do they think it benefits spirits? Killing people, destroying the lords of spirits, abolishing former kings, and scattering the people – this does not conform to spirits’ benefit in the middle. Do they think it benefits people? Killing people to benefit them is absurd! Calculating the cost, which is the foundation of life, exhausts the wealth of the world beyond count – this does not conform to people’s benefit below.
In war, both sides suffer. If generals are not brave, soldiers not united, weapons not sharp, training not practiced, armies not numerous, commanders not harmonious, and allies suspicious, engaging in war causes the state to lose soldiers and the people to abandon their trades. To mobilize for war requires thousands of nobles and hundreds of thousands of laborers, lasting months or years. Rulers cannot govern, officials cannot administer, farmers cannot farm, and women cannot weave. The state loses soldiers, and the people abandon their trades. Moreover, equipment and supplies are mostly lost. On distant roads, without food, soldiers die of cold, hunger, and disease in ditches beyond count. This is a great harm to the world, yet rulers delight in it. Is this not perverse? The warlike states of Qi, Jin, Chu, and Yue, even if they succeeded, would have ten times the population but insufficient land to feed them. People are insufficient, yet land is abundant. Fighting over land reduces the insufficient and increases the abundant.
Warlike rulers argue, ‘You say offensive war is unrighteous and unprofitable. But Yu campaigned against the Miao, Tang conquered Jie, and King Wu conquered Zhou, and all became sage-kings. Why?’ Master Mo replied, ‘You do not understand my terms. Those were not “offensive wars” but “punitive expeditions”. When the Miao were in great chaos, Heaven decreed their destruction with omens. Yu, holding Heaven’s mandate, punished them, and the world found peace. When Jie was in chaos, Heaven commanded Tang in the Biao Palace to punish him. Tang led his forces, Heaven destroyed Xia’s walls, and Tang assembled the feudal lords at Bo, proclaiming Heaven’s mandate, and all submitted. When Zhou was depraved, Heaven sent a red bird with a jade tablet to King Wen at Qi, commanding him to attack Yin. King Wu, instructed by spirits in a dream, attacked the madman and overthrew Shang, establishing Zhou. All spirits and people submitted. From these three sage-kings, we see these were not “offensive wars” but “punitive expeditions.”
Warlike rulers further argue, ‘I do not seek gold, jade, children, or land. I wish to establish a name of righteousness and attract feudal lords with virtue.’ Master Mo said, ‘If one could truly establish righteousness and attract lords with virtue, the world’s submission would be immediate. The world has suffered offensive war for long, like a child yoked to a horse. If a ruler truly sought to benefit the feudal lords: sharing the worries of great states’ unrighteousness, rescuing small states from attack, repairing small states’ walls, and providing grain and silk when they lack it, the lords of small states would rejoice. While others toil, I rest, making my army strong. By being generous and relieving urgency, the people will surely follow. Replacing offensive war with good governance would double the effect. Using the resources of war to vie for influence when lords are exhausted would surely yield profit. Supervising with righteousness, treating the people generously, and commanding with sincerity would make one invincible, benefiting the world beyond count. This is the great benefit of the world, yet rulers do not know to use it. Therefore, I say: If today’s rulers and gentlemen truly wish to promote the world’s benefit and eliminate its harm, they must recognize that frequent offensive war is a great harm. If they wish to practice benevolence and righteousness, they must carefully examine the doctrine of “Condemnation of Offensive War”!’”
Note
This chapter distinguishes aggressive invasions from Heaven-sanctioned righteous punitive campaigns. It denounces offensive wars for harming heaven, spirits and civilians, and advocates benevolent governance to win vassals without bloodshed.
Yu the Great:
The legendary founder of the Xia dynasty. Mozi cites his campaign against the Miao tribe not as an act of aggression, but as a divinely mandated punitive expedition to restore order amidst cosmic chaos.
King Tang of Shang:
The founder of the Shang dynasty. Mozi highlights how Tang received a direct mandate from Heaven in the Biao Palace to overthrow the tyrannical Xia dynasty, acting as Heaven’s instrument of punishment.
King Wu of Zhou & King Wen of Zhou:
The founders of the Zhou dynasty. Mozi references the omen of the red bird carrying a jade tablet to King Wen, and the divine dreams instructing King Wu, to prove that the overthrow of the Shang dynasty was a righteous punishment rather than an unrighteous attack.
Jie of Xia & Zhou of Shang:
The archetypal tyrants of ancient China. Their extreme moral depravity and the resulting cosmic anomalies (e.g., raining blood, summer ice, ghosts crying) served as the ultimate justification for their violent overthrow.
Offensive War vs. Punitive Expedition:
The central philosophical distinction of this chapter. Mozi argues that “Offensive War” is an unrighteous act of aggression driven by greed, whereas a “Punitive Expedition” is a righteous, divinely sanctioned execution of justice against a tyrant. This distinction allows Mozi to condemn contemporary wars while still validating the founding myths of ancient dynasties.
The Threefold Standard of Benefit:
Mozi evaluates all political and military actions based on a utilitarian triad: Do they benefit Heaven above, spirits in the middle, and the people below? Offensive war fails all three criteria, making it fundamentally unrighteous and unprofitable.
Cosmic Anomalies as Divine Mandate:
The text reflects the ancient Chinese belief that extreme moral corruption on earth triggers supernatural disruptions in nature (e.g., dragons appearing in temples, raining meat, summer frost). These omens serve as tangible proof that Heaven has withdrawn its mandate and ordered a punitive expedition.
Alternative Hegemony through Benevolence:
Mozi proposes a pragmatic geopolitical strategy: instead of conquering small states, a hegemon should protect them, supply them with grain and silk, and repair their walls, just like how Duke Huan of Qi became the first hegemon of the Spring and Autumn period. This would win genuine allegiance and achieve dominance far more efficiently than warfare.
The Red Bird with the Jade Tablet:
A classic omen of the Mandate of Heaven transferring from the Shang to the Zhou dynasty, symbolizing divine authorization for regime change.
The Child Yoked to a Horse:
A vivid metaphor used by Mozi to describe the immense, unnatural suffering inflicted upon the common people by endless wars, comparing them to a small child forced to pull a heavy chariot.
子墨子言曰：今天下之所誉善者，其说将何哉？为其上中天之利，而中中鬼之利，而下中人之利，故誉之与？意亡非为其上中天之利，而中中鬼之利，而下中人之利，故誉之与？虽使下愚之人，必曰：“将为其上中天之利，而中中鬼之利，而下中人之利，故誉之。”今天下之同意者，圣王之法也，今天下之诸侯，将犹多皆免攻伐并兼，则是有誉义之名，而不察其实也。此譬犹盲者之与人，同命白黑之名，而不能分其物也，则岂谓有别哉！是故古之知者之为天下度也，必顺虑其义而后为之行。是以动，则不疑速通。成得其所欲，而顺天、鬼、百姓之利，则知者之道也。是故古之仁人有天下者，必反大国之说，一天下之和，总四海之内。焉率天下之百姓，以农、臣事上帝、山川、鬼神。利人多，功故又大，是以天赏之，鬼富之，人誉之，使贵为天子，富有天下，名参乎天地，至今不废，此则知者之道也，先王之所以有天下者也。
今王公大人、天下之诸侯则不然。将必皆差论其爪牙之士，皆列其舟车之卒伍，于此为坚甲利兵，以往攻伐无罪之国。入其国家边境，芟刈其禾稼，斩其树木，堕其城郭，以湮其沟池，攘杀其牲口，燔溃其祖庙，劲杀其万民，覆其老弱，迁其重器，卒进而柱乎斗，曰：“死命为上，多杀次之，身伤者为下；又况失列北桡乎哉？罪死无赦！”以惮其众。夫无兼国覆军，贼虐万民，以乱圣人之绪。意将以为利天乎？夫取天之人，以攻天之邑，此刺杀天民，剥振神之位，倾覆社稷，攘杀其牲□，则此上不中天之利矣。意将以为利鬼乎？夫杀之人，灭鬼神之主，废灭先王，贼虐万民，百姓离散，则此中不中鬼之利矣。意将以为利人乎？夫杀之人为利人也博矣！又计其费此－－为周生之本，竭天下百姓之财用，不可胜数也，则此下不中人之利矣。
今夫师者之相为不利者也，曰：“将不勇，士不分，兵不利，教不习，师不众，率不利和，威不圉，害之不久，争之不疾，孙之不强。植心不坚，与国诸侯疑。与国诸侯疑，则敌生虑而意羸矣。偏具此物，而致从事焉，则是国家失卒，而百姓易务也。今不尝观其说好攻伐之国，若使中兴师，君子，庶人也，必且数千，徒倍十万，然后足以师而动矣。久者数岁，速者数月。是上不暇听治，士不暇治其官府，农夫不暇稼穑，妇人不暇纺绩织纴，则是国家失卒，而百姓易务也。然而又与其车马之罢毙也，幔幕帷盖，三军之用，甲兵之备，五分而得其一，则犹为序疏矣。然而又与其散亡道路，道路辽远，粮食不继，傺食饮之时，厕役以此饥寒冻馁疾病而转死沟壑中者，不可胜计也。此其为不利于人也，天下之害厚矣。而王公大人，乐而行之。则此乐贼灭天下之万民也，岂不悖哉？今天下好战之国，齐、晋、楚、越，若使此四国者得意于天下，此皆十倍其国之众，而未能食其地也，是人不足而地有余也。今又以争地之故，而反相贼也，然则是亏不足，而重有余也。
今逮夫好攻伐之君，又饰其说，以非子墨子曰：“以攻伐之为不义，非利物与？昔者禹征有苗，汤伐桀，武王伐纣，此皆立为圣王，是何故也？”子墨子曰：“子未察吾言之类，未明其故者也。彼非所谓“攻”，谓“诛”也。昔者三苗大乱，天命殛之，日妖宵出，雨血三朝，龙生于庙，犬哭乎市，夏冰，地坼及泉，五谷变化，民乃大振。高阳乃命玄宫，禹亲把天之瑞令，以征有苗。四电诱祗，有神人面鸟身，若瑾以侍，搤矢有苗之祥。苗师大乱，后乃遂几。禹既已克有三苗，焉磨为山川，别物上下，卿制大极，而神民不违，天下乃静，则此禹之所以征有苗也。逮至乎夏王桀，天有（车告）命，日月不时，寒暑杂至，五谷焦死，鬼呼国，鹤鸣十夕余。天乃命汤于镳宫：“用受夏之大命。夏德大乱，予既卒其命于天矣，往而诛之，必使汝堪之。”汤焉敢奉率其众，是以乡有夏之境，帝乃使阴暴毁有夏之城，少少有神来告曰：“夏德大乱，往攻之，予必使汝大堪之。予既受命于天，天命融隆火，于夏之城闲西北之隅。”汤奉桀众以克有，属诸侯于薄，荐章天命，通于四方，而天下诸侯莫敢不宾服，则此汤之所以诛桀也。逮至乎商王纣，天不序其德，祀用失时，兼夜中十日，雨土于薄，九鼎迁止，妇妖宵出，有鬼宵吟，有女为男，天雨肉，棘生乎国道，王兄自纵也。赤鸟衔珪，降周之岐社，曰：“天命周文王，伐殷有国。”泰颠来宾，河出绿图，地出乘黄。武王践功，梦见三神曰：“予既沈渍殷纣于酒德矣，往攻之，予必使汝大堪之”武王乃攻狂夫，反商之周，天赐武王黄鸟之旗。王既已克殷，成帝之来，分主诸神，祀纣先王，通维四夷，而天下莫不宾。焉袭汤之绪，此即武王之所以诛纣也。若以此三圣王者观之，则非所谓“攻”也，所谓“诛”也”
则夫好攻伐之君又饰其说，以非子墨子曰：“子以攻伐为不义，非利物与？昔者楚熊丽，始讨此睢山之间，越王繄亏，出自有遽，始邦于越；唐叔与吕尚邦齐、晋。此皆地方数百里，今以并国之故，四分天下而有之，是故何也？子墨子曰：“子未察吾言之类，未明其故者也。古者天子之始封诸侯也，万有余；今以并国之故，万国有余皆灭，而四国独立。此譬犹医之药万有余人，而四人愈也，则不可谓良医矣。”
则夫好攻伐之君又饰其说，曰：“我非以金玉、子女、壤地为不足也，我欲以义名立于天下，以德求诸侯也。”子墨子曰：“今若有能以义名立于天下，以德求诸侯者，天下之服，可立而待也。夫天下处攻伐久矣，譬若傅子之为马然。今若有能信效先利天下诸侯者，大国之不义也，则同忧之；大国之攻小国也，则同救之，小国城郭之不全也，必使修之，布粟之绝则委之，币帛不足则共之。以此效大国，则小国之君说。人劳我逸，则我甲兵强。宽以惠，缓易急，民必移。易攻伐以治我国，攻必倍。量我师举之费，以争诸侯之毙，则必可得而序利焉。督以正，义其名，必务宽吾众，信吾师，以此授诸侯之师，则天下无敌矣，其为下不可胜数也。此天下之利，而王公大人不知而用，则此可谓不知利天下之臣务矣。是故子墨子曰：“今且天下之王公大人士君子，中情将欲求兴天下之利，除天下之害，当若繁为攻伐，此实天下之巨害也。今欲为仁义，求为上士，尚欲中圣王之道，下欲中国家百姓之利，故当若“非攻”之为说，而将不可不察者此也！”
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