Chapter 48: Gong Meng
Gongmengzi on the Bell and Mo Zi’s Rebuttal
Gongmengzi said to Mo Zi, “A gentleman restrains himself and waits. When asked, he speaks; when not asked, he is silent. He is like a bell: struck, he rings; not struck, he does not ring.” Mo Zi said, “There are three cases in this saying, and you only know one of them, and you do not even understand that one. If a ruler commits excesses and violence in the state, to advance and remonstrate is called disrespectful; to remonstrate through his attendants is called whispering. This is what perplexes the gentleman. But if a ruler is about to launch a policy that will bring disaster like a triggered crossbow, the gentleman must remonstrate, for this benefits the ruler. If a ruler commits an unrighteous act, even if he has a clever method that can be used in military affairs, and wishes to attack a state without guilt, and the ruler obtains it, he will surely use it. This will expand territory and accumulate wealth, but the expedition will surely bring disgrace, and both the attacked and the attacker will suffer; it is a loss for both. In such a case, even if no one strikes, the gentleman must ring. Moreover, you say, ‘A gentleman is like a bell, not struck, not ringing.’ Now no one has struck you, yet you speak to me. Is this not what you call ‘ringing without being struck’? Then are you not yourself a ‘non-gentleman’ by your own definition?”
Mo Zi on the Importance of Active Persuasion
Gongmengzi said to Mo Zi, “Who does not know those who do good? It is like fine jade: though it stays hidden, its grain remains abundant. It is like a beautiful woman: though she stays at home, people compete to seek her; if she goes out and flaunts herself, no one will take her. Now you go everywhere persuading people; how exhausting!” Mo Zi said, “Now the world is in chaos, and those who seek beautiful women are many; though a beautiful woman does not go out, many seek her. But those who seek goodness are few; if one does not strongly persuade people, no one will know. Suppose there are two diviners here: one goes out to divine for people, and one stays at home and does not go out. Who will receive more grain?” Gongmengzi said, “The one who goes out to divine will receive more.” Mo Zi said, “The principle of benevolence and righteousness is the same. The one who goes out to persuade will have more merit and goodness. Why should one not go out to persuade?”
Conduct and Dress
Gongmengzi, wearing a Zhangfu cap, holding a hu tablet, and dressed in Confucian robes, came to see Mo Zi and said, “Does a gentleman act according to his dress, or does he dress according to his conduct?” Mo Zi said, “Conduct does not depend on dress.” He gave examples: Duke Huan of Qi wore a high cap and broad sash, with a gold sword and wooden shield, and governed his state well; Duke Wen of Jin wore coarse cloth and a sheepskin coat, with a leather sword belt, and governed his state well; King Zhuang of Chu wore a bright cap with colored cords, and a crimson robe, and governed his state well; King Goujian of Yue cut his hair and tattooed his body, and governed his state well. These four rulers had different dress, but their conduct was the same. Gongmengzi said, “Good! I have heard that ‘hoarding goodness is inauspicious.’ Please let me put aside the hu tablet and change the Zhangfu cap, and then come to see you again. May I?” Mo Zi said, “Please come to see me as you are. If you must put aside the hu tablet and change the Zhangfu cap before seeing me, then conduct really does depend on dress.”
Ancient Words and Dress and Benevolence
Gongmengzi said, “A gentleman must use ancient words and wear ancient dress, and only then is he benevolent.” Mo Zi said, “In the past, King Zhou of Shang and his minister Fei Zhong were tyrants of the world; Jizi and Weizi were sages of the world. They used the same words, yet one was benevolent and the other was not. The Duke of Zhou was a sage of the world; Guan Shu was a tyrant of the world. They wore the same dress, yet one was benevolent and the other was not. Therefore, benevolence does not lie in ancient dress and ancient words. Moreover, you model yourself on Zhou and not on Xia; your ‘ancient’ is not truly ancient.”
Could Confucius Be the Son of Heaven
Gongmengzi said, “Among the ranks of the ancient sage kings, the most sage were established as the Son of Heaven, and the next were established as ministers and great officers. Now Confucius is learned in the Book of Poetry and the Book of Documents, discerning in ritual and music, and detailed in the myriad things. If Confucius were placed in the position of a sage king, would he not be made the Son of Heaven?” Mo Zi said, “A wise man must revere Heaven, serve the spirits, love people, and practice frugality; only when these are combined is one wise. Now you say, ‘Confucius is learned in the Book of Poetry and the Book of Documents, discerning in ritual and music, and detailed in the myriad things,’ and say he can be the Son of Heaven. This is like counting another man’s teeth and thinking oneself rich.”
Fate and Learning
Gongmengzi said, “Wealth and poverty, longevity and early death, are entirely determined by Heaven; they cannot be increased or decreased.” He also said, “A gentleman must learn.” Mo Zi said, “To teach people to learn and yet hold to fate is like telling someone to protect his hair while taking off his hat.”
Spirits and Auspiciousness
Gongmengzi said, “There is righteousness and unrighteousness, but there is no auspiciousness or inauspiciousness.” Mo Zi said, “The ancient sage kings all regarded the spirits as intelligent and able to bring fortune and misfortune, and they held to auspiciousness and inauspiciousness; therefore, government was orderly and the state was secure. From Jie and Zhou downward, all regarded the spirits as not intelligent and unable to bring fortune and misfortune, and they held to no auspiciousness or inauspiciousness; therefore, government was chaotic and the state was endangered. The books of the former kings, which you also have, say: ‘If one is arrogant, it will bring inauspiciousness to his descendants.’ This means there is punishment for doing wrong and reward for doing good.”
Elaborate Funerals, Prolonged Mourning, and Music
Mo Zi asked a Confucian, “In mourning rites, when the ruler, parents, wife, or heir dies, one mourns for three years; for uncles and brothers, for one year; for clansmen, for five months; for aunts, sisters, uncles by marriage, and nephews, for several months. Sometimes, in the intervals when not mourning, one recites the three hundred Shi, plays the three hundred Shi, sings the three hundred Shi, and dances the three hundred Shi. If one acts according to your words, when will the gentleman have time to govern? When will the common people have time to work?” Gongmengzi said, “When the state is chaotic, govern it; when the state is orderly, make ritual and music. When the state is orderly, work; when the state is wealthy, make ritual and music.” Mo Zi said, “The order of a state is order because it is governed; if governance is abandoned, the order of the state is also abandoned. The wealth of a state is wealth because of work; if work is abandoned, the wealth of the state is also abandoned. Therefore, even when a state is orderly, one must encourage work without satiety, and only then is it possible. Now you say, when the state is orderly, make ritual and music; when chaotic, govern it. This is like digging a well when one is choking, or seeking a doctor when one is dead. In ancient times, the tyrant kings of the Three Dynasties, Jie, Zhou, You, and Li, indulged in music and did not care for their people; therefore, their persons were executed and their states became ruins. They all followed this path.”
No Spirits but Learning Sacrifice
Gongmengzi said, “There are no spirits.” He also said, “A gentleman must learn the rites of sacrifice.” Mo Zi said, “To hold that there are no spirits and yet learn the rites of sacrifice is like learning the rites for guests when there are no guests, or making a fishing net when there are no fish.”
Three Years’ Mourning and Three Days’ Mourning
Gongmengzi said, “You say three years’ mourning is wrong; your three days’ mourning is also wrong.” Mo Zi said, “You use three years’ mourning to criticize three days’ mourning. This is like a naked man criticizing someone who lifts his robe as being disrespectful.”
Wisdom and Excellence
Gongmengzi said, “If one’s knowledge surpasses that of others, may he be called wise?” Mo Zi said, “Even a fool’s knowledge may surpass that of others in some respect; does that mean a fool may be called wise?”
Three-Year Mourning and an Infant’s Longing
Gongmengzi said, “The three-year mourning is modeled on a child’s longing for his parents.” Mo Zi said, “An infant’s knowledge is nothing but longing for its parents. When the parents cannot be found, it wails without ceasing. Why is this? It is the height of foolishness. Then is the knowledge of the Confucians truly any better than that of an infant?”
The Reason for Music
Mo Zi asked a Confucian, “Why do you make music?” The Confucian replied, “Music is made for the sake of music.” Mo Zi said, “You have not answered me. If I ask, ‘Why do you build a house?’ and you answer, ‘To keep out the cold in winter, to keep out the heat in summer, and to distinguish between men and women,’ then you have told me the reason for building a house. But now I ask, ‘Why do you make music?’ and you answer, ‘Music is made for the sake of music.’ That is like answering, ‘Why do you build a house?’ with ‘A house is made for the sake of being a house.’”
Four Doctrines of Confucianism That Could Ruin the World
Mo Zi said to Chengzi, “There are four doctrines of the Confucian path that are sufficient to ruin the world. The Confucians regard Heaven as not intelligent and spirits as not efficacious; Heaven and spirits are not pleased. This is sufficient to ruin the world. They also practice elaborate funerals and prolonged mourning: heavy coffins and outer coffins, many burial clothes and quilts, sending off the dead as if moving house, weeping for three years until one needs support to stand and a cane to walk, with ears hearing nothing and eyes seeing nothing. This is sufficient to ruin the world. They also play strings, sing, drum, and dance, cultivating music and song. This is sufficient to ruin the world. They also hold that fate exists, that wealth and poverty, longevity and early death, order and chaos, security and danger are all fixed and cannot be increased or decreased. If those above practice this, they will certainly not govern; if those below practice this, they will certainly not work. This is sufficient to ruin the world.” Chengzi said, “How excessive is your condemnation of the Confucians, Master!” Mo Zi said, “If the Confucians did not actually have these four doctrines, then my speaking of them would be slander. But since the Confucians do have these four doctrines, my speaking of them is not slander but reporting what I have heard.” Chengzi had no reply and walked out. Mo Zi said, “How confused!” Chengzi returned and sat down again, then said, “There was something worth hearing in what you said just now. But if we follow your words, then we should neither praise Yu nor condemn Jie and Zhou.” Mo Zi said, “That is not so. When responding to considered words, one should match the measure of the argument. That is quickness. When the attack is heavy, defend heavily; when the attack is light, defend lightly. To respond to considered words by carefully weighing every measure is like carrying a carriage pole to strike at a gnat.”
Citing Confucius in Debate
When Mo Zi debated with Chengzi, he cited Confucius. Chengzi said, “If you reject the Confucians, why do you cite Confucius?” Mo Zi said, “It is because what he said was right and cannot be changed. When birds hear of the danger of heat and drought, they fly higher; when fish hear of it, they go deeper. In such a case, even Yu and Tang could not change their plan for them. One might call the fish and birds foolish, yet Yu and Tang would still follow their nature. Why should I not cite Confucius when he is right?”
Studying for Office
There was a man studying at Mo Zi’s gate. His body was strong and his mind was quick. Mo Zi wanted him to study with him and said, “Study for now, and I will recommend you for office.” He urged him with good words to study. A year later, the man demanded office from Mo Zi. Mo Zi said, “I will not recommend you for office. Have you not heard the story of Lu? In Lu there were five brothers. When their father died, the eldest loved wine and would not bury him. The four younger brothers said, ‘If you help us bury him, we will buy wine for you.’ So he was urged with good words and buried his father. After the burial, he demanded wine from his four brothers. The four brothers said, ‘We will not give you wine. You buried your father, and we buried our father. Was it only your father? If you had not buried him, people would have laughed at you. That is why we urged you.’ Now you practice righteousness, and I also practice righteousness. Is it only my righteousness? If you do not study, people will laugh at you. That is why I urged you to study.”
Studying Without Following One’s Clan
There was a man studying at Mo Zi’s gate. Mo Zi said to him, “Why not study?” He replied, “No one in my clan studies.” Mo Zi said, “That is not so. Does a lover of beauty say, ‘No one in my clan loves beauty, so I will not love it’? Does a man who desires wealth and honor say, ‘No one in my clan desires them, so I will not desire them’? Those who love beauty and desire wealth and honor strive to achieve them even without looking at others. Righteousness is a great instrument of the world. Why should one look at others? One must strive for it.”
Spirits and Fortune
A man studying at Mo Zi’s gate said to Mo Zi, “Master, you say that spirits are intelligent and can bring misfortune and fortune to people, blessing those who do good and bringing disaster to those who act violently. Now I have served you for a long time, yet fortune has not come. Perhaps your words are not good, or the spirits are not intelligent. Why do I not receive fortune?” Mo Zi said, “Even though you have not received fortune, why should my words therefore be bad, or the spirits therefore not intelligent? Have you heard of the punishment for concealing a fugitive?” He replied, “I have not heard of it.” Mo Zi said, “Suppose there is a man here ten times better than you. Could you praise him all your life and not praise yourself at all?” He said, “I could not.” Mo Zi said, “Even concealing one person is a crime. You have concealed so many good men. You will surely receive a heavy punishment. What fortune are you seeking?”
Mo Zi’s Illness and the Spirits
Mo Zi fell ill. Dienbi came in and asked, “Master, you say that spirits are intelligent and can bring misfortune and fortune, rewarding those who do good and punishing those who do ill. Now you are a sage, Master. Why are you ill? Perhaps your words are not good, or the spirits are not intelligent?” Mo Zi said, “Even if I am ill, why should the spirits not be intelligent? People become ill in many ways: from cold and heat, from toil and hardship. If a house has a hundred doors and only one is closed, how can a thief not enter?”
Studying Archery
Some disciples told Mo Zi that they wished to study archery. Mo Zi said, “It cannot be done. A wise man must measure what his strength can accomplish and then undertake it. Even a noble warrior, fighting while helping others, would find it beyond him. Now you are not noble warriors. How can you complete your studies and also learn archery?”
Gaozi’s Words and Conduct
Some disciples reported to Mo Zi, “Gaozi says, ‘Mo Zi speaks of righteousness but his conduct is very bad.’ Please reject him.” Mo Zi said, “Do not. For him to repeat my words while condemning my conduct is better than silence. If someone were to say, ‘Mo Zi is very unrighteous: he reveres Heaven, serves the spirits, and loves people, yet is very unrighteous,’ that would still be better than silence. Now Gaozi speaks well and mentions righteousness without condemning me. Even if Gaozi condemns me, it is still better than silence.”
Some disciples also reported, “Gaozi is skilled at practicing righteousness.” Mo Zi said, “That is not necessarily so. Gaozi practicing righteousness is like standing on tiptoe to appear tall, or hiding part of the body to appear broad. It cannot last.”
Gaozi said to Mo Zi, “I can govern a state and manage its affairs.” Mo Zi said, “In government, what the mouth speaks, the body must practice. Now you speak with your mouth but do not practice with your body. This means your own person is in disorder. If you cannot govern your own person, how can you govern the affairs of a state? First, rid yourself of your own disorder.”
Note
Mo Zi:
Founder of Mohism, a major philosophical school in Warring States China. He emphasized universal love, frugality, practical benefit, and belief in spirits that reward the good and punish the wicked.
Gongmengzi (公孟子):
A Confucian scholar who debates with Mo Zi. He represents Confucian views on ritual, music, mourning, fate, and the authority of ancient kings and Confucius.
Chengzi (程子):
Another Confucian interlocutor. He challenges Mo Zi’s criticism of Confucianism, showing that Mohist texts include debate with Confucian thinkers.
Gaozi (告子):
A thinker mentioned in both Mohist and Mencian traditions. Here he claims to speak of righteousness but is criticized for failing to practice it.
Confucius:
Founder of Confucianism. Gongmengzi praises his learning in theShi andShu and suggests he could have been made Son of Heaven. Mo Zi accepts some of Confucius’ correct sayings but rejects the Confucian system.
Yu, Jie, Tang, Zhou, King You, King Li:
Yu and Tang are sage kings; Jie, Zhou, You, and Li are used as examples of tyrants. They appear as moral contrasts for governance, ritual, music, and the fate of states.
Duke Huan of Qi (齐桓公), Duke Wen of Jin (晋文公), King Zhuang of Chu (楚庄王), King Goujian of Yue (越王勾践):
Four rulers with very different dress and customs who all governed well. Mo Zi uses them to argue that conduct matters more than clothing.
Jizi (箕子), Weizi (微子), Fei Zhong (费仲), Duke of Zhou (周公旦), Guan Shu (关叔/管叔):
Figures used to show that the same language, dress, or era does not determine whether a person is benevolent or tyrannical.
Three-year mourning:
A major Confucian mourning practice, especially for parents. Mo Zi criticizes it as wasteful and harmful to production and government.
Ritual and music:
Central Confucian cultural practices. Mo Zi does not reject them merely as art, but argues that elaborate music and ritual can waste resources and distract from governance and production.
Heaven and spirits:
In Mohism, Heaven and spirits are morally intelligent and reward or punish human actions. The chapter contrasts this with views that deny their moral power.
Fate:
Gongmengzi holds that wealth, poverty, longevity, and early death are fixed by fate. Mo Zi rejects this because it undermines effort, learning, and moral responsibility.
Bell metaphor:
Gongmengzi compares a gentleman to a bell that only rings when struck. Mo Zi turns this against him: if a gentleman must sometimes speak without being asked, Gongmengzi’s own act of speaking first contradicts his rule.
Digging a well when choking (噎而穿井) / seeking a doctor after death (死而求医):
Vivid Mohist images criticizing the Confucian idea of making ritual and music only after the state is already well governed.
Counting another man’s teeth (数人之齿):
A metaphor for claiming credit or wealth that belongs to someone else.
Protecting hair while removing the hat (命人葆而去其冠):
A metaphor for self-contradiction: teaching people to learn while saying fate makes effort useless.
No guests but learning guest rites / no fish but making a fishing net (无客而学客礼 / 无鱼而为鱼罟):
Mo Zi’s criticism of learning sacrificial rites while denying the existence of spirits.
Naked man reproaching a hitched-up man (裸谓撅者不恭):
A humorous image showing that the greater fault should not criticize the lesser one.
Infant’s longing for parents:
Used by Mo Zi to criticize the Confucian justification of three-year mourning as natural emotion.
Fish and birds avoiding drought:
An image showing that even animals respond to practical necessity. Mo Zi uses it to justify citing Confucius when his words are correct.
The Lu brothers burying their father:
A story used to show that people should practice righteousness for its own sake, not merely for reward.
公孟子谓子墨子曰：“君子共己以待，问焉则言，不问焉则止，譬若钟然，扣则鸣，不扣则不鸣。”墨子曰：“是言有三物焉，子乃今知其一身也，又未知其所谓也。若大人行淫暴于国家，进而谏，则谓之不逊；因左右而献谏，则谓之言议。此君子之所疑惑也。若大人为政，将因于国家之难，譬若机之将发也然，君子之必以谏，然而大人之利。若此者，虽不扣必鸣者也。若大人举不义之异行，虽得大巧之经，可行于军旅之事，欲攻伐无罪之国，有之也，君得之，则必用之矣。以广辟土地，著税伪材，出必见辱，所攻者不利，而攻者亦不利，是两不利也。若此者，虽不扣，必鸣者也。且子曰：‘君子共己以待，问焉则言，不问焉则止，譬若钟然，扣则鸣，不扣则不鸣。’今未有扣，子而言，是子之谓不扣而鸣邪？是子之所谓非君子邪？”
公孟子谓子墨子曰：“实为善，人孰不知？譬若良玉，处而不出有余糈。譬若美女，处而不出，人争求之，行而自炫，人莫之取也。今子遍从人而说之，何其劳也！”子墨子曰：“今夫世乱，求美女者众，美女虽不出，人多求之；今求善者寡，不强说人，人莫之知也。且有二生于此，善筮，一行为人筮者，一处而不出者，行为人筮者，与处而不出者，其糈孰多？”公孟子曰：“行为人筮者，其糈多。”子墨子曰：“仁义钧。行说人者，其功善亦多，何故不行说人也！”
公孟子戴章甫，搢忽，儒服，而以见子墨子，曰：“君子服然后行乎？其行然后服乎？”子墨子曰：“行不在服。”公孟子曰：“何以知其然也？”子墨子曰：“昔者齐桓公高冠博带，金剑木盾，以治其国，其国治。昔者晋文公大布之衣，牂羊之裘，韦以带剑，以治其国，其国治。昔者楚庄王鲜冠组缨，绛衣博袍，以治其国，其国治。昔者越王勾践剪发文身，以治其国，其国治。此四君者其服不同，其行犹一也。翟以是知行之不在服也。”公孟子曰：“善！吾闻之曰：宿善者不祥。请舍忽、易章甫，复见夫子，可乎？”子墨子曰：“请因以相见也。若必将舍忽、易章甫而后相见，然则行果在服也。”
公孟子曰：“君子必古言服，然后仁。”子墨子曰：“昔者商王纣，卿士费仲，为天下之暴人；箕子、微子，为天下之圣人。此同言，而或仁不仁也。周公旦为天下之圣人，关叔为天下之暴人，此同服，或仁或不仁。然则不在古服与古言矣。且子法周而未法夏也，子之古，非古也。”
公孟子谓子墨子曰：“昔者圣王之列也，上圣立为天子，其次立为卿大夫。今孔子博于《诗》、《书》，察于礼乐，详于万物，若使孔子当圣王，则岂不以孔子为天子哉！”子墨子曰：“夫知者，必尊天事鬼，爱人节用，合焉为知矣。今子曰‘知孔子博于《诗》、《书》，察于礼乐，详于万物’，而曰可以为天子，是数人之齿，而以为富。”
公孟子曰：“贫富寿夭，齰然在天，不可损益。”又曰：“君子必学。”子墨子曰：“教人学而执有命，是犹命人葆而去其冠也。”
公孟子谓子墨子曰：“有义不义，无祥不祥。”子墨子曰：“古圣王皆以鬼神为神明，而为祸福，执有祥不祥，是以政治而国安也。自桀纣以下皆以鬼神为不神明，不能为祸辐，执无祥不祥，是以政乱而国危也。故先王之书子亦有之曰：‘其傲也出，于子不祥。’此言为不善之有罚，为善之有赏。”
子墨子谓公孟子曰：“丧礼，君与父母、妻、后子死，三年丧服；伯父、叔父、兄弟期；族人五月；姑、姊、舅、甥有数月之丧。或以不丧之间，诵《诗》三百，弦《诗》三百，歌《诗》三百，舞《诗》三百。若用子之言，则君子何日以听治？庶人何日以从事？”公孟子曰：“国乱则治之，国治则为礼乐；国治则从事，国富则为礼乐。”子墨子曰：“国之治，治之废，则国之治亦废。国之富也，从事故富也；从事废，则国之富亦废。故虽治国，劝之无餍，然后可也。今子曰，国治则为礼乐，乱则治之，是譬犹噎而穿井也，死而求医也。古者三代暴王桀、纣、幽、厉，（草头下尔）为声乐，不顾其民，是以身为刑戮，国为戾虚者，皆从此道也。”
公孟子曰：“无鬼神。”又曰：“君子必学祭祀。”子墨子曰：“执无鬼而学祭礼，是犹无客而学客礼也，是犹无鱼而为鱼罟也。”
公孟子谓子墨子曰：“子以三年之丧为非，子之三日之丧亦非也。”子墨子曰：“子以三年之丧非三日之丧，是犹裸谓撅者不恭也。”
公孟子谓子墨子曰：“知有贤于人，则可谓知乎？”子墨子曰：“愚之知有以贤于人，而愚岂可谓知矣哉？”
公孟子曰：“三年之丧，学吾之慕父母。”子墨子曰：“夫婴儿子之知，独慕父母而已，父母不可得也，然号而不止，此其故何也？即愚之至也。然则儒者之知，岂有以贤于婴儿子哉？”
子墨子曰问于儒者：“何故为乐？”曰：“乐以为乐也。”子墨子曰：“子未我应也。今我问曰：‘何故为室？’曰：‘冬避寒焉，夏避暑焉，室以为男女之别也。’则子告我为室之故矣。今我问曰：‘何故为乐？’曰：‘乐以为乐也。’是犹曰：‘何故为室？’曰：‘室以为室也。’”
子墨子谓程子曰：“儒之道足以丧天下者四政焉。儒以天为不明，以鬼为不神，天、鬼不说，此足以丧天下。又厚葬久丧，重为棺椁，多为衣衾，送死若徙，三年哭泣，扶后起，杖后行，耳无闻，目无见，此足以丧天下。又弦歌鼓舞，习为声乐，此足以丧天下。又以命为有，贫富寿夭，治乱安危有极矣，不可损益也。为上者行之，必不听治矣；为下者行之，必不从事矣。此足以丧天下。”程子曰：“甚矣，先生之毁儒也。”子墨子曰：“儒固无此若四政者，而我言之，则是毁也。今儒固有此四政者，而我言之，则非毁也，告闻也。”程子无辞而出。子墨子曰：“迷之！”反，后坐。进复曰：“乡者先生之言有可闻者焉。若先生之言，则是不誉禹，不毁桀、纣也。”子墨子曰：“不然。夫应孰辞，称议而为之，敏也。厚攻则厚吾，薄攻则薄吾。应孰辞而称议，是犹荷辕而击蛾也。”
子墨子与程子辩，称于孔子。程子曰：“非儒，何故称于孔子也？”子墨子曰：“是亦当而不可易者也。今鸟闻热旱之忧则高，鱼闻热旱之忧则下，当此，虽禹、汤为之谋，必不能易矣。鱼鸟可谓愚矣，禹、汤犹云因焉。今翟曾无称于孔子乎？”
有游于子墨子之门者，身体强良，思虑徇通，欲使随而学。子墨子曰：“姑学乎，吾将仕子。”劝于善言而学。其年，而责仕于子墨子。子墨子曰：“不仕子，子亦闻夫鲁语乎？鲁有昆弟五人者，其父死，其长子嗜酒而不葬，其四弟曰：‘子与我葬，当为子沽酒。’劝于善言而葬。已葬而责酒于其四弟。四弟曰：‘吾未予子酒矣。子葬子父，我葬吾父，岂独吾父哉？子不葬则人将笑子，故劝子葬也。’今子为义，我亦为义，岂独我义也哉？子不学，则人将笑子，故劝子于学。”
有游于子墨子之门者，子墨子曰：“盍学乎？”对曰：“吾族人无学者。”子墨子曰：“不然。夫妤美者，岂曰吾族人莫之好，故不妤哉？夫欲富贵者，岂曰我族人莫之欲，故不欲哉？好美、欲富贵者，不视人犹强为之，夫义，天下之大器也，何以视人？必强为之?”
有游于子墨子之门者，谓子墨子曰：“先生以鬼神为明知，能为祸人哉福，为善者福之，为暴者祸之。今吾事先生久矣，而福不至，意者先生之言有不善乎，鬼神不明乎？我何故不得福也？”子墨子曰：“虽子不得福，吾言何遽不善，而鬼神何遽不明？子亦闻乎匿徒之刑之有刑乎？”对曰：“未之得闻也。”子墨子曰：“今有人于此，什子，子能什誉之，而一自誉乎？”对曰：“不能。”“有人于此，百子，子能终身誉其善，而子无一乎？”对曰：“不能。”子墨子曰：“匿一人者犹有罪，今子所匿者，若此亓多，将有厚罪者也，何福之求！”
子墨子有疾，跌鼻进而问曰：“先生以鬼神为明，能为祸福，为善者赏之，为不善者罚之。今先生圣人也，何故有疾？意者先生之言有不善乎？鬼神不明知乎？”子墨子曰：“虽使我有病，何遽不明？人之所得于病者多方，有得之寒暑，有得之劳苦。百门而闭一门焉，则盗何遽无从入？”
二三子有复于子墨子学射者，子墨子曰：“不可，夫知者必量其力所能至而从事焉，国士战且扶人，犹不可及也。今子非国士也，岂能成学又成射哉？”
二三子复于子墨子曰：“告子曰：‘言义而行甚恶。’请弃之。”子墨子曰：“不可，称我言以毁我行，俞于亡。有人于此：‘翟甚不仁，尊天、事鬼、爱人，甚不仁’。犹愈于亡也。今告子言谈甚辩，言仁义而不吾毁；告子毁，犹愈亡也！”
二三复于子墨子曰：“告子胜为仁。”子墨子曰：“未必然也。告子为仁，譬犹（足支）以为长，隐以为广，不可久也?”
告子谓子墨子曰：“我治国为政。”子墨子曰：“政者，口言之，身必行之。今子口言之，而身不行，是子之身乱也。子不能治子之身，恶能治国政？子姑亡子之身乱之矣！”
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