Chapter 50: Gongshu
Gongshu Pan constructed a cloud ladder (a type of siege engine) for the state of Chu. Upon its completion, it was to be used to attack the state of Song. Master Mo heard of this, set out from the state of Lu, and walked for ten days and ten nights until he reached Ying, the capital of Chu, where he met Gongshu Pan.
Gongshu Pan asked, “What command does the Master have for me?” Master Mo said, “There is a man in the north who has insulted me. I wish to borrow your strength to kill him.” Gongshu Pan was displeased. Master Mo said, “Please allow me to offer ten measures of gold.” Gongshu Pan replied, “I adhere to righteousness; I do not kill people.” Master Mo stood up, bowed twice, and said, “Please allow me to explain. I heard in the north that you are constructing a ladder to attack Song. What crime has Song committed? The state of Chu has abundant land but lacks people. To sacrifice what is insufficient in order to fight for what is abundant cannot be called wise. To attack Song, which has committed no crime, cannot be called benevolent. To know this yet fail to remonstrate cannot be called loyal. To remonstrate yet fail to achieve the goal cannot be called strong. To claim righteousness by not killing a few while planning to kill many cannot be called knowing how to draw logical analogies.” Gongshu Pan was convinced. Master Mo asked, “Then, why not stop this?” Gongshu Pan said, “I cannot. I have already spoken to the King about it.” Master Mo said, “Why not introduce me to the King?” Gongshu Pan replied, “Very well.”
Master Mo met the King and said, “Suppose there is a man here who abandons his ornate carriage but wishes to steal his neighbor’s dilapidated cart; abandons his fine silks but wishes to steal his neighbor’s coarse short garments; abandons his fine grains and meat but wishes to steal his neighbor’s chaff and dregs. What kind of person is this?” The King said, “He must be suffering from kleptomania.” Master Mo said, “The territory of Chu is five thousand li square, while Song is only five hundred li square; this is like an ornate carriage versus a dilapidated cart. Chu has the Yunmeng Marsh, filled with rhinoceroses and deer, and the fish and turtles of the Yangtze and Han rivers make it the wealthiest in the world; Song has no pheasants, rabbits, or foxes; this is like fine grains and meat versus chaff and dregs. Chu has tall pines, beautiful catalpas, qi and nan trees, and camphor, while Song has no tall trees; this is like fine silks versus coarse garments. I consider the King’s plan to attack Song to be of the same category as this man’s actions. I foresee that the King will surely harm his righteousness and gain nothing.” The King said, “Excellent! Nevertheless, Gongshu Pan has made the cloud ladder for me; I must take Song.”
Thereupon, Master Mo met Gongshu Pan. Master Mo untied his belt to represent a city wall and used wooden tablets as siege and defense mechanisms. Gongshu Pan set up nine different siege tactics, but Master Mo repelled him nine times. Gongshu Pan exhausted his offensive equipment, while Master Mo still had surplus defensive tactics. Gongshu Pan was defeated but said, “I know how to counter you, but I will not say it.” Master Mo also said, “I know how you intend to counter me, but I will not say it.” The King of Chu asked for the reason. Master Mo said, “Gongshu Pan’s intention is simply to kill me. He believes that if I am killed, no one in Song can defend it, and it can be taken. However, my disciple Qin Guli (Qingu Li, Qin Gu Li or Qin Huali) and three hundred others are already holding my defensive equipment on the walls of Song, waiting for the Chu invaders. Even if you kill me, you cannot eliminate them all.” The King of Chu said, “Excellent! I shall not attack Song.”
On his way back, Master Mo passed through Song. It rained, and he took shelter in a neighborhood gatehouse, but the gatekeeper refused to let him in. Therefore, it is said: “Those who resolve matters in the spiritual and unseen realm are unknown to the masses for their contributions; those who contend in the open are known by the masses.”
Note
This chapter recounts Mozi’s famous mission to stop Chu from attacking Song. He travels ten days to defeat master craftsman Gongshu Ban’s siege engines in a simulated battle, then reveals 300 disciples already guard Song, forcing Chu to abandon the war.
Gongshu Pan (公输盘):
Also known as Lu Ban, he was a legendary Chinese engineer, carpenter, and inventor from the state of Lu during the Spring and Autumn period. He is traditionally revered as the patron saint of Chinese builders and contractors. In this chapter, he represents advanced military technology and engineering.
Qin Guli (or Qin Huali, 禽滑厘):
A prominent disciple and successor of Mozi. His presence on the walls of Song demonstrates the highly organized, disciplined, and collective nature of the Mohist school, where knowledge and defensive strategies were systematically passed down to students.
Non-Aggression:
This chapter is the most famous narrative illustration of the Mohist doctrine of “Non-Aggression.” Mozi does not merely preach pacifism; he actively intervenes in geopolitics to prevent unprovoked wars of aggression, combining moral persuasion with practical deterrence.
Logical Analogy (知类):
Mozi uses a brilliant logical trap against Gongshu Pan. By asking Gongshu to condemn a petty thief, Mozi forces him to apply the same moral standard to state-level warfare. This highlights the Mohist emphasis on logical consistency and universal moral standards, regardless of scale.
Pragmatic Deterrence:
Unlike other philosophical schools that relied purely on moral arguments, Mozi successfully stopped the war through a combination of ethical debate, tactical simulation (the belt and wooden tablets), and strategic deterrence (the 300 disciples). This reflects the Mohist school’s unique blend of philosophy, logic, and military science.
Kleptomania / Stealing Disease (窃疾):
Mozi’s analogy of the wealthy man stealing from his poor neighbor has become a classic Chinese idiom used to describe irrational greed or a superpower unjustly bullying a weaker nation.
Cloud Ladder (云梯):
An ancient siege weapon consisting of a tall, movable ladder used to scale city walls. It became a symbol of advanced military engineering in ancient China.
Unseen Merit vs. Visible Fame:
The concluding remark about the gatekeeper highlights a profound Mohist epistemological and ethical point. True efficacy often operates invisibly (preventing a war before it starts), while public recognition is often given to those who merely fight visible battles. This critiques the worldly pursuit of fame over actual utility.
公输盘为楚造云梯之械，成，将以攻宋。子墨子闻之，起于鲁，行十日十夜而至于郢，见公输盘。
公输盘曰：“夫子何命焉为？”子墨子曰：“北方有侮臣，愿藉子杀之。”公输盘不说。子墨子曰：“请献十金。”公输盘曰：“吾义固不杀人。”子墨子起，再拜，曰：“请说之。吾从北方闻子为梯，将以攻宋，宋何罪之有？荆国有余于地，而不足于民，杀所不足，而争所有余，不可谓智。宋无罪而攻之，不可谓仁。知而不争，不可谓忠。争而不得，不可谓强。义不杀少而杀众，不可谓知类。”公输盘服。子墨子曰：“然，乎不已乎？”公输盘曰：“不可，吾既已言之王矣。”子墨子曰：“胡不见我于王？”公输盘曰：“诺。”
子墨子见王，曰：“今有人于此，舍其文轩，邻有敝舆，而欲窃之；舍其锦绣，邻有短褐，而欲窃之；舍其粱肉，邻有糠糟，而欲窃之。此为何若人？”王曰：“必为窃疾矣。”子墨子曰：“荆之地，方五千里，宋之地，方五百里，此犹文轩之与敝舆也；荆有云梦，犀兕麋鹿满之，江汉之鱼鼋鼍为天下富，宋所为无雉兔狐狸者也，此犹粱肉之与糠糟也；荆有长松、文梓、楩、柟、豫章，宋无长木，此犹锦绣之与短褐也。臣以三事之攻宋也，为与此同类。臣见大王之必伤义而不得。”王曰：“善哉！虽然，公输盘为我为云梯，必取宋。”
于是见公输盘。子墨子解带为城，以牒为械，公输盘九设攻城之机变，子墨子九距之。公输盘之攻械尽，子墨子之守圉有余，公输盘屈，而曰：“吾知所以距子矣，吾不言。”子墨子亦曰：“吾知子之所以距我，吾不言。”楚王问其故，子墨子曰：“公输子之意，不过欲杀臣，杀臣，宋莫能守，可攻也。然臣之弟子禽滑厘等三百人，已持臣守圉之器，在宋城上而待楚寇矣。虽杀臣，不能绝也。”楚王曰：“善哉!吾请无攻宋矣。”
子墨子归，过宋。天雨，庇其闾中，守闾者不内也。故曰：“治于神者，众人不知其功；争于明者，众人知之。”
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