Six Essential Schools Chapter 04 Mohist School

勤劳俭朴的墨家

Chapter 4
The Industrious and Frugal School of Mohism

墨家的创始人是墨子。墨子的思想对我们中华民族的影响是很大的。2016年，中国发射了全球首颗量子科学实验卫星称为“墨子号”，用来纪念墨子。

Mozi was the founder of the Mohist School. His ideas have had a profound influence on Chinese civilization and continue to be studied and appreciated today. In recognition of his contributions to Chinese thought and science, China named the world's first quantum science experimental satellite "Micius" (Mozi) after him when it was launched in 2016.

秦汉以前，中国文化是以儒墨道三家为主流。佛教是在汉明帝的时候才传入中国，然后在唐代的时候到达鼎盛时期，在宋代继续发扬光大，跟本土中国文化融合，进而形成了唐宋以后中国文化以儒释道三家为主流文化。儒家，墨家同为春秋战国时期显学派系，当时有“不入于儒，即入于墨”之说。到了战国后期，墨家又分为秦墨，楚墨和齐墨的三个学派，甚至当时的墨学影响超过儒家。孟子也曾说“天下之言，不归杨（杨朱）则归墨（墨子）”。因此，太史公同样把墨家的学派放在重要的地位。

Before the unification of China under the Qin Dynasty (221–206 BCE) and the subsequent Han Dynasty (206 BCE–220 CE), the three major intellectual traditions of Chinese civilization were Confucianism, Mohism, and Daoism.  Buddhism was introduced to China during the reign of Emperor Ming of the Eastern Han Dynasty (r. 57–75 CE). It flourished during the Tang Dynasty (618–907 CE), continued to develop throughout the Song Dynasty (960–1279 CE), and gradually integrated with indigenous Chinese thought. As a result, from the Tang and Song periods onward, Chinese culture came to be shaped primarily by the three traditions of Confucianism, Buddhism, and Daoism.

During the Spring and Autumn and Warring States periods, Confucianism and Mohism were the two most influential schools of thought. There was even a saying at the time:

“Those who do not follow Confucianism follow Mohism.”

By the late Warring States period, Mohism had developed into several branches, commonly known as the Qin Mohists, Chu Mohists, and Qi Mohists. At certain times, the influence of Mohism was arguably even greater than that of Confucianism.

Mencius himself observed:

“The teachings of the world either follow Yang Zhu or Mozi.”

This statement illustrates the remarkable influence that Mohist thought once held in ancient China.

For this reason, Tai Shigong regarded Mohism as one of the most important intellectual traditions of his time and included it prominently in his discussion of the Six Schools.

我们先看太史公的论述：

Let us first examine Tai Shigong’s comments:

墨者俭而难遵，是以其事不可遍循；然其强本节用，不可废也。

“The Mohists are frugal, but their way of life is difficult to follow; therefore, their practices cannot be adopted universally. Yet their emphasis on strengthening the foundations of society and practicing economy in the use of resources should never be abandoned.”

墨家的学派要求生活俭朴，一般的人很难忍受，这样的要求不能够让大多数的人遵循和效法。然而，墨家的优点是强调回归根本，节约用度，这样的好习惯不可以被人们放弃。

The Mohist school advocated a simple and frugal way of life, one that many ordinary people would find difficult to practice. For this reason, its teachings could not be universally followed or adopted by everyone.

However, the strength of Mohism lies in its emphasis on returning to the fundamentals, avoiding waste, and using resources wisely. Its advocacy of diligence, thrift, and moderation represents a valuable way of life that should never be abandoned.

墨者亦尚尧舜道，言其德行曰：“堂高三尺，土阶三等，茅茨不翦，采椽不刮。食土簋，啜土刑，粝粱之食，藜霍之羹。夏日葛衣，冬日鹿裘。”其送死，桐棺三寸，举音不尽其哀。教丧礼，必以此为万民之率。使天下法若此，则尊卑无别也。夫世异时移，事业不必同，故曰“俭而难遵”。要曰强本节用，则人给家足之道也。此墨子之所长，虽百长弗能废也。

墨家学派是崇尚尧舜的生活方式的。以勤俭朴实而为美德的生活方式是：“住的是矮矮的只有三尺高的茅草屋，用土做的台阶只有三阶，屋顶的茅草也不加修剪，搭建房子用的树木条也不用刮削。吃饭和喝水用的容器是最简单的土烧容器（陶器）。饮食上吃的是粗粮和野菜羹。夏天穿粗布做的衣服，冬天就裹一个鹿皮取暖就可以了。”墨家学派的弟子的葬礼非常简朴，只做一副薄三寸的棺材就行了，送葬的人也不会像普通人放声悲痛大哭，而是非常有节制。墨家提倡所有的人都以这样的标准来办丧礼。如果所有的人都按照墨家的俭朴标准而生活，那么就能实现天下大同，天下的人民就能实现平等，就没有贵贱富贵之分了。但是，时代也在变，每一代人在变，每个人做的行业和职业都不一样，所以，这样特别俭朴清苦的生活方式很难让大多数的人都接受。但是墨家学派倡导的“强本节用”，回归根本和俭朴节约的生活理念，是人们能够养家糊口和逐渐富足的根本道理。这是墨家学派的长处，即使学了其他百家的长处，也不能放弃墨家的俭朴节约的生活习惯。

The Mohists admired the way of life associated with the ancient sage-kings Yao and Shun. They regarded simplicity, diligence, and frugality as important virtues. According to Mohist ideals, people should live in modest dwellings with simple earthen steps and unadorned thatched roofs. Their utensils for eating and drinking should be plain pottery vessels. Their food should consist of coarse grains and simple vegetable soups. In summer, they wore garments made of coarse cloth; in winter, a simple deerskin garment was considered sufficient for warmth.

The Mohists also advocated simplicity in funeral practices. A coffin only three inches thick was considered adequate, and mourners were expected to express their grief with restraint rather than excessive displays of sorrow. Mohism encouraged all people to observe funeral rites according to these standards.

In the Mohist view, if everyone adopted such a frugal way of life, society would become more equal, and distinctions based on wealth, status, and privilege would be greatly reduced. However, Tai Shigong recognized that times change, circumstances differ, and people engage in different occupations and ways of life. For this reason, such an austere lifestyle would be difficult for most people to follow in its entirety.

Nevertheless, the central principle advocated by the Mohists—“strengthening the foundations and practicing economy in the use of resources”—remains profoundly valuable. By focusing on what is essential, avoiding waste, and living within one's means, individuals can support their families, improve their livelihoods, and gradually achieve prosperity. This, in Tai Shigong's view, was the greatest strength of Mohism. Even while learning from the strengths of other schools, one should never abandon the virtues of diligence, thrift, and simplicity that the Mohists championed.

墨子的全名是墨翟，他的学问和本事都很大，是一个非常有传奇色彩的人物。墨子是宋人的后裔，宋就是殷商的后裔，所以墨子的思想，继承了殷商的传统，不但“尚天”，也尚鬼。所以，民间所流传鬼会找坏人的观念，并非孔子思想，而是墨子思想的传承。墨子效法大禹治水的精神，在生活上完全走大禹的路线，生活上非常勤劳而俭朴。墨子的思想是摩顶放踵，以利天下。为了天下人的利益，自己可以完全无私地奉献，从头顶到足心，都可以牺牲。

Mozi's personal name was Di, and he remains one of the most remarkable and legendary figures in Chinese intellectual history. According to traditional accounts, Mozi was descended from the State of Song, whose ruling house traced its ancestry to the Shang Dynasty. As a result, many scholars believe that Mohist thought preserved certain elements of the older Shang cultural tradition, including a strong reverence for Heaven and a belief in the existence and moral influence of spirits.

For this reason, the popular belief that supernatural forces reward good deeds and punish wrongdoing is often associated more closely with Mohist thought than with the teachings of Confucius.

Mozi deeply admired the legendary Yu the Great and sought to follow his example. Just as Yu devoted himself tirelessly to controlling the floods for the benefit of the people, Mozi advocated a life of diligence, self-discipline, and frugality.

One famous phrase used to describe the Mohist spirit is:

“From the crown of the head to the soles of the feet, all may be sacrificed for the benefit of the world.”

This expression illustrates Mozi's ideal of complete selflessness. For the welfare of society and the well-being of others, one should be willing to dedicate oneself wholeheartedly, sparing neither effort nor personal sacrifice.

墨子有侠义精神，就是我们常说的“路见不平，拔刀相助”。直到现在，我们中华民族的血液里，还流淌着墨子这种侠义的精神。侠义精神就是见义勇为，帮助弱小，困难或者痛苦的人。有一次，楚国要想攻打宋国，墨子就到楚国去，劝楚国不要出兵攻打宋国。当时楚国有名的公输班，就是我们大家都熟悉的工匠祖师鲁班，发明了许多攻城的工具和武器。墨子说，你这些武器没有用，我有办法破解你这些武器。如果你不信，我们可以比试一下。公输班就把他设计制造的工具武器都拿出来演练，都被墨子一一破解了。公输班最后没有办法，就说，我还有一个武器没有拿出来。墨子说，我知道你想怎么样，你想把我杀掉。但是，我既然敢来，就不怕您杀我。我有很多学生，我的本事都已经传授给他们了，他们的本事跟我一样好，甚至比我还高明。你今天杀了我，将来有千千万万个墨子站出来对付你们楚国，绝对不允许你发动侵略战争。就这样，墨子一个人就平息了一场宋国和楚国的战争。

Mozi possessed a strong sense of righteousness and chivalry. In Chinese culture, there is a popular saying:

“When one encounters injustice, one should step forward and offer help.”

Even today, this spirit of standing up for what is right remains deeply embedded in the Chinese character. True chivalry means having the courage to defend justice, to protect the weak, and to help those who are suffering or in need.

One of the most famous stories about Mozi illustrates this spirit perfectly.

On one occasion, the State of Chu was preparing to attack the State of Song. In order to prevent the war, Mozi traveled personally to Chu and attempted to persuade its rulers to abandon their plans.

At that time, Chu employed the famous engineer and craftsman Gongshu Ban, better known today as Lu Ban, who had designed a variety of siege weapons for military campaigns. Mozi challenged him, saying:

“No matter what weapons you have designed, I can show you how they may be defeated.”

To prove his point, Gongshu Ban demonstrated his siege machines one by one, while Mozi responded with defensive strategies that neutralized each of them.

Finally, Gongshu Ban said:

“I still have one weapon that I have not revealed.”

Mozi immediately understood his meaning and replied:

“I know what you are thinking. You intend to kill me. But since I dared to come here, I am not afraid of death. I have already passed my knowledge and skills on to many disciples. They are as capable as I am, and some are even more capable. If you kill me today, countless others will take my place. You will never succeed in launching this unjust war.”

According to the traditional account, Mozi's determination, wisdom, and moral courage ultimately persuaded the rulers of Chu to abandon their military plans. Through the efforts of a single man, a war between the states of Chu and Song was prevented.

墨子收了很多学生，就是当时的墨家。墨家是中国最早的民间组织，有着严格的纪律，墨家在战国时期的势力非常大，他们把维护公理与道义看作是义不容辞的责任。墨子的学生叫做“巨子”，当时各国都有巨子，每个巨子都领导一部分墨家的成员，称为“墨者”，墨者中从事商谈辩论的人称为“墨辩”；行走江湖，行侠仗义的墨者，称为“墨侠”。所謂“墨子之门多勇士”，“墨子服役者百八十人，皆可使赴火蹈刃，死不还踵”。墨子对于“勇敢“有非常清楚的见解，他说：

“天下莫不予其所好，夺其所恶。今子闻其乡有勇士而斗而杀之，是恶勇，非好勇。”

意思是，世界上的人，都是会保护照顾自己喜爱的，丢弃或者销毁自己厌恶的。一个人要是听到哪里有勇士就去跟他比武甚至杀死他，这是恶性的勇，不是真正的勇敢。墨子提倡的真正的勇敢，不是争强好胜，去与人打斗，甚至杀人，而是为了天下苍生的安宁幸福生活，在关键时刻挺身而出，义不容辞。这才是大勇。人类历史上发动侵略战争的人，都是恶勇，为了个人私欲，穷兵黩武，弄得生灵涂炭，家破人散，最终害人害己。

Mozi attracted a large number of followers, who later formed the Mohist School. In many ways, the Mohists may be regarded as one of the earliest organized civil associations in Chinese history. They maintained strict discipline and a strong sense of collective responsibility. During the Warring States period, the influence of the Mohists was considerable, and they regarded the defense of justice and moral principles as a duty from which they could not shrink.

The leader of a Mohist community was known as a Juzi(“Great Master”). Different states often had their own Juzi, each guiding a group of Mohist followers, known collectively as Mozhe (“Mohists”). Among them were scholars skilled in reasoning and debate, often referred to as Mohist dialecticians, as well as men of action who traveled widely to defend justice and protect the weak. These were later remembered as the Mohist warriors (Moxia).

Ancient texts praise the courage and commitment of the Mohists:

“Among the followers of Mozi there were many brave men.”

Another passage records:

“Mozi had one hundred and eighty followers who would willingly walk into fire or face sharpened blades, never turning back in fear.”

Yet Mozi's understanding of courage was very different from mere aggression or violence. He said:

“If a man hears of a brave warrior and seeks him out only to fight and kill him, this is not true courage but a misuse of courage.”

In other words, people naturally cherish what they value and reject what they dislike. To seek conflict merely to prove one's strength is not genuine bravery. True courage, according to Mozi, is not the desire to compete, fight, or kill. Rather, it is the willingness to stand up at critical moments for the peace and well-being of others, regardless of personal risk.

This is what Mozi regarded as great courage.

From this perspective, those who launch wars of aggression for personal ambition, power, or selfish gain do not embody courage at all. Such actions bring suffering to countless innocent people, destroy families and communities, and ultimately harm both others and themselves.

古人说：“由俭入奢易，由奢入俭难。” 意思是，人们的生活由节俭进入奢侈很容易，由奢侈进入节俭就困难了。当人们的生活越来越富裕的时候，奢侈与浪费的事情就开始越来越多。奢侈和浪费，从古至今一直存在，我们这个时代的人，比起2000年前的人，实在是有过之而无不及，现代都市人更加奢侈和浪费。

The ancients said:

“It is easy to move from frugality to extravagance, but difficult to return from extravagance to frugality.”

This observation remains true today. As people's material conditions improve and societies become more prosperous, luxury and waste tend to increase as well. Throughout history, extravagance and waste have been recurring challenges in human life.

In many respects, modern society has carried these tendencies even further. Compared with people who lived two thousand years ago, we enjoy far greater material abundance, yet we also consume and waste resources on a much larger scale. Modern urban life, with its emphasis on convenience, consumption, and constant acquisition, often encourages habits that are far removed from the simplicity and moderation advocated by the Mohists.

怎样能够勤俭持家，避免入不敷出？这都是我们现代人需要仔细考虑的事情。现代西方经济学推崇“消费刺激经济”，人们可以贷款买任何的东西，实际上的本质是，我们不仅花掉了我们现存的钱，而且还花掉了未来的收入。现在的房子，车子，家用电器，家里的任何东西都可以贷款和分期付款，这是很危险的事情。如果不懂得合理安排和计划，一夜之间就可能一无所有。

How can we manage our households with diligence and thrift and avoid spending more than we earn? These are important questions that modern people need to consider carefully.

Modern economics often promotes the idea that consumption stimulates economic growth. People can borrow money to buy almost anything. In essence, this means that we are not only spending the money we currently have, but also spending income that we have not yet earned.

Today, houses, cars, household appliances, and many other possessions can be purchased through loans or installment payments. This can be a dangerous situation. If people do not know how to plan and manage their finances properly, they may find themselves losing everything almost overnight.

我们中国人的传统是都习惯存钱的，然后存够了一笔钱，再去买一样东西。如果买不起，就再等等。俗话说：“不要打肿脸，充胖子”，就是说，人们应当量力而行，不要做超出自己能力范围以外的事情。这些道理都是我们从小就懂的，强本节用，回归我们中国人的俭朴节约的好习惯，才是生活富足的基础和硬道理。我们从小就会念：“锄禾日当午，汗滴禾下土，谁知盘中餐，粒粒皆辛苦。”现在经常看到餐厅里面的聚餐，剩下了很多饭菜，就觉得很难过。从黄帝，到尧舜禹，到墨子，直到现在，勤劳俭朴的生活习惯，并不是吝啬，而是我们中华民族几千年的传统美德，我们需要重新找到自己的根，找到人生幸福的基本点。

Traditionally, Chinese people have been accustomed to saving money. When they wish to buy something, they first save enough to afford it. If they cannot yet afford it, they simply wait until they can.

There is an old Chinese saying:

“Do not puff up your face to appear larger than you are.”

In other words, people should act according to their means and avoid taking on responsibilities or expenses beyond their actual capacity.

These are principles that many of us have learned since childhood. The Mohist teaching of “strengthening the foundations and practicing thrift” reminds us to return to the traditional Chinese virtues of simplicity, moderation, and careful stewardship of resources. Such values form the true foundation of lasting prosperity.

As children, many of us memorized the famous poem:

“At noon, the farmer hoes the grain beneath the burning sun;

Sweat falls into the soil below.

Who knows that every grain of rice upon the plate

Has come from such hard labor?”

Today, when I see large amounts of food left uneaten after banquets and restaurant gatherings, I cannot help feeling a sense of regret.

From the Yellow Emperor, to Yao, Shun, and Yu, to Mozi, and down to the present day, diligence and frugality have never been signs of stinginess. Rather, they have been cherished virtues of Chinese civilization for thousands of years. Perhaps what we need today is to rediscover these roots and, in doing so, rediscover some of the fundamental sources of happiness in life.

墨家学派的内容很多，从哲学，逻辑学，心理学，伦理学，教育学，到自然科学，物理学，几何学，代数学，光学等等，有待我们现代人自己继续去研究和发扬。

The Mohist school encompasses a remarkably wide range of subjects, including philosophy, logic, psychology, ethics, education, as well as the natural sciences, physics, geometry, algebra, and optics. Its intellectual legacy is vast and profound, and much remains for modern scholars and readers to study, explore, and further develop.