Chapter 3: On Influences (Suo Ran)
When Master Mozi saw a silk dyer, he sighed and said, “When silk is dipped in pale dye, it becomes pale; when dipped in yellow dye, it becomes yellow. As the dye changes, so does its color. If it is dipped five times, it will take on five colors. Therefore, one cannot be too careful about what influences it!”
This applies not only to dyeing silk but also to states, which are subject to influences. Shun was influenced by Xu You and Boyang; Yu was influenced by Gao Yao and Boyi; Tang was influenced by Yi Yin and Zhong Hui; and King Wu was influenced by Tai Gong and Duke of Zhou. These four kings were properly influenced, and thus they ruled the world, were established as Sons of Heaven, and their fame and achievements eclipsed heaven and earth. Among all the righteous and illustrious figures in the world, these four kings are invariably praised.
Conversely, Jie of Xia was influenced by Gan Xin and Tui Duo; Zhou of Yin was influenced by Chong Hou and E Lai; King Li was influenced by Duke Li Changfu and Rong Yizhong; and King You was influenced by Fu Gongyi and Cai Gonggu. These four kings were improperly influenced, and thus their states were ruined, their own lives were lost, and they were mocked by the world. Among all the unrighteous and disgraced figures in the world, these four kings are invariably cited as examples.
Duke Huan of Qi was influenced by Guan Zhong and Bao Shu; Duke Wen of Jin was influenced by Jiu Fan and Gao Yan; King Zhuang of Chu was influenced by Sun Shu and Shen Yin; King Helü of Wu was influenced by Wu Yuan and Wenyi; and Goujian of Yue was influenced by Fan Li and Wen Zhong. These five lords were properly influenced, and thus they became hegemons among the feudal lords, and their fame and achievements were passed down to posterity.
Fan Jishe was influenced by Chang Liushuo and Wang Sheng; Zhonghang Yin was influenced by Ji Qin and Gao Qiang; King Fuchai of Wu was influenced by Wangsun Luo and Grand Tutor Pi; Zhi Bo Yao was influenced by Zhi Guo and Zhang Wu; Lord Shang of Zhongshan was influenced by Wei Yi and Yanchang; and King Kang of Song was influenced by Tang Yang and Dian Buli. These six lords were improperly influenced, and thus their states were ruined and perished, their own persons were punished and slain, their ancestral temples were destroyed, their lineage was extinguished, their rulers and ministers were scattered, and their people were exiled. Among all the greedy, violent, harsh, and oppressive figures in the world, these six lords are invariably cited as examples.
Now, what is the reason that rulers are able to secure their states? It is because their conduct is governed by reason. And their conduct being governed by reason stems from being properly influenced. Therefore, a ruler who is skilled at governing exerts effort in evaluating and selecting people, yet finds ease in administering his offices. A ruler who is unskilled at governing harms his body and exhausts his spirit, and worries his mind and fatigues his will; yet his state becomes more endangered and his person more disgraced. These six lords mentioned above did not fail to value their states or love their persons; they failed because they did not grasp the essential principle. Not grasping the essential principle means being improperly influenced.
Not only are states subject to influences, but scholars are also subject to them. If a person’s friends all love benevolence and righteousness, are pure, cautious, and respectful of laws, then his family will grow more prosperous day by day, his person more secure, his name more honored, and his official position will be governed by reason. Duan Ganmu, Qinzi, and Fu Yue are examples of this. Conversely, if his friends all love to boast and strive, and form cliques for mutual benefit, then his family will suffer losses day by day, his person will be endangered, his name will be disgraced, and his official position will lose its reason. Zixi, Yi Ya, and Shu Diao are examples of this. The Book of Songs says, “One must choose carefully whom one approaches; one must be cautious in whom one approaches.” This is precisely what it means.
Note
Mozi uses the metaphor of dyeing silk to argue that human character and political outcomes are not innate but are shaped by environmental factors and peer associations. This reflects a strong emphasis on the power of external environment over individual disposition.
The Properly Influenced Rulers:
Shun, Yu, Tang, King Wu, Duke Huan of Qi, Duke Wen of Jin, King Zhuang of Chu, King Helü of Wu, and Goujian of Yue. These are universally recognized sage kings or enlightened hegemons in Chinese history, credited with surrounding themselves with wise and virtuous ministers (e.g., Guan Zhong, Fan Li, Wu Yuan).
The Improperly Influenced Rulers:
Jie of Xia, Zhou of Yin, King Li, King You, King Fuchai of Wu, and King Kang of Song. These rulers are infamous tyrants or disastrous leaders whose downfalls are attributed to sycophants and corrupt officials (e.g., E Lai, Grand Tutor Pi, Tang Yang).
Duan Ganmu, Qinzi, Fu Yue:
Exemplary scholars/officials who maintained their integrity and achieved success through associations with virtuous peers.
Zixi, Yi Ya, Shu Diao:
Notorious sycophants and manipulators. Yi Ya and Shu Diao are particularly famous for their treacherous behavior during the reign of Duke Huan of Qi, illustrating the destructive power of bad influences.
The Essential Principle:
In Mohist political philosophy, a ruler’s primary task is not to micromanage, but to identify and appoint the right people (“evaluating and selecting people”). Grasping this “essential principle” leads to effortless governance, while ignoring it leads to ruin despite exhausting personal effort.
子墨子言见染丝者而叹，曰：染于苍则苍，染于黄则黄，所入者变，其色亦变。五入必而已则为五色矣。故染不可不慎也！
非独染丝然也，国亦有染。舜染于许由、伯阳，禹染于皋陶、伯益，汤染于伊尹、仲虺，武王染于太公、周公。此四王者，所染当，故王天下，立为天子，功名蔽天地。举天下之仁义显人，必称此四王者。
夏桀染于干辛、推哆，殷纣染于崇侯、恶来，厉王染于厉公长父、荣夷终，幽王染于傅公夷、蔡公谷。此四王者，所染不当，故国残身死，为天下僇，举天下不义辱人，必称此四王者。
齐桓染于管仲、鲍叔，晋文染于舅犯、高偃，楚庄染于孙叔、沈尹，吴阖闾染于伍员、文义，越勾践染于范蠡、大夫种。此五君者，所染当，故霸诸侯，功名传于后世。
范吉射染于长柳朔、王胜，中行寅染于藉秦、高强，吴夫差染于王孙雒、太宰嚭，知伯摇染于智国、张武，中山尚染于魏义、偃长，宋康染于唐鞅、佃不礼。此六君者，所染不当，故国家残亡，身为刑戮，宗庙破灭，绝无后类，君臣离散，民人流亡。举天下之贪暴苛扰者，必称此六君也。
凡君之所以安者何也？以其行理也。行理性于染当。故善为君者，劳于论人而佚于治官。不能为君者，伤形费神，愁心劳意；然国逾危，身逾辱。此六君者，非不重其国、爱其身也，以不知要故也。不知要者，所染不当也。
非独国有染也，士亦有染。其友皆好仁义，淳谨畏令，则家日益，身日安，名日荣，处官得其理矣，则段干木、禽子、傅说之徒是也。其友皆好矜奋，创作比周，则家日损，身日危，名日辱，处官失其理矣，则子西、易牙、竖刁之徒是也。诗曰“必择所堪，必谨所堪”者，此之谓也。
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