| | 公孟: |
公孟子谓子墨子曰：“君子共己以待，问焉则言，不问焉则止。譬若锺然，扣则鸣，不扣则不鸣。”子墨子曰：“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：‘君子共己待，问焉则言，不问焉则止，譬若锺然，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？” |
| Gong Meng: |
Gong Mengzi said to Mozi: "The gentleman should fold his hands on the breast in waiting. He will speak when consulted he will not speak when not consulted. He is like a bell when struck it sounds, when not struck it does not sound." Mozi said: This idea covers three phases of which you know but one; so you do not understand what you are talking about. In the case of the ruler's committing violence in the state, to go and warn him will be called insolence, and to offer warning through those around him will be called meddling with counsel. This is where the gentleman hesitates (to speak). Now, if the ruler, in his administration, meets with some difficulty in the state resembling a machine about to shoot,... the gentleman must give warning. So the benefit to the ruler... In such cases although he is not asked he should give counsel. Again, if the lord should launch out on some unrighteous, extraordinary enterprise; and if in possession of clever military schemes, he should attack innocent states with a view to extending his territory, collecting taxes and gathering wealth; and if in taking such a course he meet with humiliation, as it is beneficial neither to the victor nor to the vanquished -- and hence harmful to both - in such a case the gentleman must respond with counsel though he is not asked. Moreover, according to what you have said, the gentleman is to fold his hands on his breast and wait. He will speak when consulted; he will not speak when not consulted. He is like a bell; when struck it sounds, when not struck it does not sound. Now, none had asked you and yet you spoke. Is this what you call sounding without being struck? Is this what you call ungentlemanly? |
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公孟子谓子墨子曰：“实为善，人孰不知？譬若良玉，处而不出有馀糈。譬若美女，处而不出，人争求之。行而自衒，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！” |
| Gong Meng: |
Gong Mengzi said to Mozi: "How is it possible for the people to be ignorant of what is really good? For instance, when the able fortune teller remains at home and does not go abroad, he will have grain in abundance; when the beautful maiden remains at home and does not go abroad, people will compete in obtaining her. On the other hand if she should set forth to sell herself, none would take her. Now you go about, trying to persuade everybody, wherefore all this fuss?" Mozi said: In the present world of chaos those who seek the beautiful maidens are many. So, though they remain at home most people would take them. But those who seek goodness are few. Without intelligent persuasion people will not understand. Moreover, suppose here are two people good at fortune telling. One travels about to tell people's fortunes, and the other remains at home and does not go abroad. Which of these two will have more grain? Gong Mengzi said that he who travels about and tells people's fortunes will have more grain. Mozi said: So with magnanimity and righteousness. He who travels about and urges the people has more merit also. Why not, then, let us travel about and urge the people? |
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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，缝衣博袍，以治其国，其国治。昔者，越王句践剪发文身，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。” |
| Gong Meng: |
Gong Mengzi, wearing a ceremonial hat, carrying the officials' tablet, and in the cloak of the learned, came to see Mozi and asked: "Does the gentleman dress in appropriate attire before acting. Or does he do his business first and then consider his attire?" Mozi said: Action does not depend on attire. Gong Mengzi asked how is it possible to know. Mozi said: Formerly, Lord Huan of Qi (685-643 B.C.), wearing a high hat and a wide girdle, with a gold sword and wooden shield, governed his state. And his state became orderly. Lord Wen of Jin (780-746 B.C.), wearing garments of coarse cloth and sheepskin cloak, with the sword in a leather belt, governed his state. And his state became orderly. Lord Zhuang of Chu (671-626 B.C.), wearing a gaudy hat with a tassel, and a red garment and a big gown, governed his state. And his state became orderly. Lord Gou Jian of Yue (496-465 B.C.), had his hair cut short and his body tattooed and governed his state, and his state became orderly. Now, these four lords differed in attire but agreed in action. I therefore know action does not depend on attire. Gong Mengzi said: "That is fine. I have heard that it is unlucky to keep goodness in darkness. So, let me go and put away the tablet and change the hat and come back to see you. Is this all right?" Mozi said: Please come out with your errand. If you have to put away the tablet and change the hat before you can see me, then, action does depend on attire. |
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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。” |
| Gong Meng: |
Gong Mengzi said: "The gentleman has to be ancient in attire and in speech before he can be magnanimous." Mozi said: In ancient times, minister Fei Zhong of Emperor Zhou of Shang was the terror of the world. While Baron Ji and Baron Wei were the sages of the world. Now these spoke the same dialect, but the latter were magnanimous and the former was wicked. (Later), Duke Dan of Zhou was the sage of the world and Uncle Guan was the villain of the world. Now these wore the same attire but the former was magnanimous and the latter wicked. Then, virtue evidently does not depend on the antiquity of attire and speech. Moreover, you are following only Zhou and not Xia. Your antiquity does not go back far enough. |
| | 公孟: |
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：‘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。” |
| Gong Meng: |
Gong Mengzi said to Mozi: "In ancient times, in assigning ranks the sage-kings crowned the most sagacious as emperor, and appointed the others as ministers and secretaries. Now Confucius had an extensive knowledge of poetry and history, a clear understanding of ceremonial and music, and an intimate insight into many things. If it fell upon Confucius to be the sage-king, why should he not make himself emperor?" Mozi said: The wise man should reverence Heaven and worship the spirits, love the people and economize in expenditures. Combining these we get wisdom. Now, you say, Confucius had an extensive knowledge of poetry and history, a clear understanding of ceremonials and music, and an intimate insight into many things. Therefore, you think, he should be made emperor. This is like estimating one's wealth by counting the number of notches. |
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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，是犹命人葆而去亓冠也。” |
| Gong Meng: |
Gong Mengzi said: "Poverty or wealth, old age or untimely death, all are determined by Heaven and they cannot be altered." Again, he said: "The superior man must learn." Mozi said: To hold fatalism and teach people to learn is like telling him to cover his hair and yet remove his hat. |
| | 公孟: |
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，不能为祸福，执无祥不祥，是以政乱而国危也。故先王之书，子亦有之曰：‘亓傲也，出于子，不祥。’此言为不善之有罚，为善之有赏。” |
| Gong Meng: |
Gong Mengzi said to Mozi: "There is only righteousness and unrighteousness, but no such thing as propitiousness or unpropitiousness." Mozi said: The ancient sage-kings all regarded the ghosts and spirits as intelligent and in control of calamity and blessing. They held there was propitiousness and unpropitiousness and thereby the government was well administered and the country was secure. From Jie and Zhou down they all regarded the ghosts and spirits as unintelligent and not in control of calamity and blessing. They held there was no propitiousness and unpropitiousness, and thereby the government became disorderly and the country in danger. So, the book of the ancient kings "Jizi" says, "Pride brings calamity." That is to say, the evil act will be punished and the good act will be rewarded. |
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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、甥皆有数月之丧。或以不丧之闲，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，薾为声乐，不顾其民，是以身为刑僇，国为戾虚者，皆从此道也。” |
| Gong Meng: |
Mozi said to Gong Mengzi: According to the ceremonial for the death of the ruler, the parents, the wife, and the first-born son, there shall be mourning for three years. For the elder uncle, younger uncle, elder brother, younger brother, one year; and for cousins within the family, five months. And for the aunt, the sister, the uncle on mother's side, and the nephew on sister's side, there will be mourning of several months for each. Many also use the intervals between periods of mourning to read the Three Hundred Poems according to rhymes, to play them on the string instruments, to sing them, and to dance to them. If your counsel should be followed when can the gentleman attend to government, and when can the common man attend to work? Gong Mengzi said: "When the country is in chaos it should be put in order; when it is in order, ceremonials and music may be pursued. When the country is poor work should be attended to; when it is rich, ceremonials and music may be pursued." Mozi said: A country may be orderly. But it is because it is being well governed that it is orderly. As soon as good administration is abandoned, order disappears also. A country may be rich. But it is because work is being attended to that it is rich. As soon as work is abandoned, wealth disappears also. Therefore although a country is orderly it is necessary to encourage unceasing attention to administration. Now, you say, when the country is in order, ceremonials and music may be pursued. But put it in order when it becomes disorderly. This is similar to digging a well when some one is choked and to seeking a physician when some one is dead. In ancient times, the wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, revelled in music, and did not remember their people. Therefore they suffered capital punishment and brought calamity to their empire. And it was all from following this idea. |
| | 公孟: |
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，是犹无鱼而为鱼𦊟也。” |
| Gong Meng: |
Gong Mengzi said that there were no ghosts and spirits; again, he said that the superior man must learn sacrifice and worship. Mozi said: To hold there are no spirits and learn sacrificial ceremonials is comparable to learning the ceremonials of hospitality while there is no guest or to making fishing nets while there are no fish. |
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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。” |
| Gong Meng: |
Gong Mengzi said to Mozi: "You think mourning for three years is wrong. Your mourning for three days is also wrong." Mozi replied: You hold mourning for three years and condemn mourning for three days. This is similar to the naked person condemning the person who lifted up his garments for indecency. |
| | 公孟: |
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？” |
| Gong Meng: |
Gong Mengzi asked Mozi whether it is wisdom when one knows something better than some other person. Mozi answered: A fool may know something better than some other person. Yet can the fool be said to be wise? |
| | 公孟: |
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，此亓故何也？即愚之至也。然则儒者之知，岂有以贤于婴儿子哉？” |
| Gong Meng: |
Gong Mengzi said: "I mourn for three years in imitation of the affection that my son shows to his parents." Mozi said: But does the baby have an intelligence to love only its parents? Why, then, should it keep on crying when the parents are not to be had? It is really the extreme degree of foolishness. Thus, is the intelligence of the Confucianists any higher than that of the baby? |
| | 公孟: |
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’。” |
| Gong Meng: |
Mozi asked a Confucianist why the Confucianists pursued music. He replied, music is pursued for music's sake. Mozi said: You have not yet answered me. Suppose I asked, why build houses. And you answered, it is to keep off the cold in winter, and the heat in summer, and to separate men from women. Then you would have told me the reason for building houses. Now I am asking why pursue music. And you answer music is pursued for music's sake. This is comparable to: "Why build houses?" "Houses are built for houses' sakes." |
| | 公孟: |
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。” |
| Gong Meng: |
Mozi said to Chengzi: In the teaching of the Confucianists there are four principles sufficient to ruin the empire: The Confucianists hold Heaven is unintelligent, and the ghosts are inanimate. Heaven and spirits are displeased. This is sufficient to ruin the world. Again they (practise) elaborate funerals and extended mourning. They use several inner and outer coffins, and many pieces of shrouds. The funeral procession looks like house-moving. Crying and weeping last three years. They cannot stand up without support and cannot walk without a cane. Their ears cannot hear and their eyes cannot see. This is sufficient to ruin the world. And they play the string instruments and dance and sing and practise songs and music. This is sufficient to ruin the empire. And, finally, they suppose there is fate and that poverty or wealth, old age or untimely death, order or chaos, security or danger, are all predetermined and cannot be altered. Applying this belief, those in authority, of course, will not attend to government and those below will not attend to work. Again, this is sufficient to ruin the world. Chengzi said: "Sir, you are accusing the Confucianists of too much." Mozi said: If the Confucianists hold nothing like these four principles and yet I say they do then it is false accusation. Now that the Confucianists do hold these four principles and I say so, then it is not accusation, but information. Chengzi had nothing more to say and went out. Mozi called him back. After being seated he continued: "What you, sir, have just said is not without fault. For according to what you have said, there will be no praise of Yu or blame of Jie and Zhou." Mozi replied: Not at all. You are only cleverly criticizing me according to traditional notions. When attack is heavy defence must be strong. When attack is light defence must be light. To criticize according to traditional notions is similar to trying to kill a moth with a thill. |
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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。鸟鱼可谓愚矣，禹汤犹云因焉。今翟曾无称于孔子乎？” |
| Gong Meng: |
In a discussion with Chengzi, Mozi cited Confucius. Chengzi said, "You condemn Confucianism - why is it that you cite Confucius?" Mozi said: This has reference to what is right and cannot be altered. When the bird becomes aware of the danger of heat and of drought, it flies high. When the fish becomes aware of the danger of heat and of drought, it swims low. In such circumstances even the deliberations of Yu and Tang cannot differ from this. The bird and the fish may be said to be unintelligent. Yet, in some instances, even Yu and Tang would follow them. Should I never cite Confucius? |
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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，亓父死，亓长子嗜酒而不葬，亓四弟曰：‘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：‘吾末予子酒矣，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。” |
| Gong Meng: |
A man visited Mozi's school. He was physically well built and mentally brilliant. Desiring to have him in his school, Mozi told him to come and study and that he would make him an official. Persuaded by such an attractive promise, he came to study. In a year, he demanded a position of Mozi. Mozi said: I have not made you an official. But have you not heard the story of Lu? There were five brothers in Lu whose father passed away. The eldest son loved wine and would not conduct the funeral. The four younger brothers said to him, "You conduct the funeral for us, and we shall buy wine for you." He was persuaded by such an attractive promise and buried (his father). After the burial he demanded wine of the four brothers. The four brothers told him, "We will not give you any wine. You are to bury your father and we, ours. Is your father only ours? If you don't bury him people will laugh at you, therefore we urged you to bury him." Now, you have done right and I have done right, is it only my righteousness? If you don't learn, people will laugh at you. Therefore I urged you to learn. |
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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，夫好美者，岂曰吾族人莫之好，故不好哉？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？” |
| Gong Meng: |
A man visited Mozi's school. Mozi said: Why not come and study? Came the reply, "None of my family is learned." Mozi said: No matter. Does he who loves beauty say, none of my family loves it, therefore I will not? And does he who desires wealth and honour say, none of my family desires them, therefore I will not? Now, in the love of beauty and desire for wealth and honour, one goes ahead regardless of others. And righteousness is the greatest thing in the world. Why should one follow others in doing it? |
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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？为善者富之，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，子能终身誉亓善，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？” |
| Gong Meng: |
A man visited Mozi's school and said to Mozi: "Sir, you teach that the ghosts and spirits are intelligent and can bring calamity or blessing to man. They will enrich the good and harm the evil. Now, I have served you for a long time. Yet no blessing has come. Can it be that your teaching is not entirely correct, and that the ghosts and spirits are not intelligent? Else why don't I obtain any blessing?" Mozi said: Though you have not obtained any blessing, how does that invalidate my teaching and how does that make the ghosts and spirits unintelligent? He replied that he did not know. Mozi continued: Suppose there is a man ten times as virtuous as you are, can you praise him ten times while you praise yourself but once? He answered that he could not. Now suppose there is a man a hundred times as virtuous as you are, can you during your whole life praise him and not praise yourself even once? He answered that he could not. Mozi said: He who obscured the virtues of one person is guilty. Now, you have obscured the virtues of so many. You must be guilty of very much. Wherewith can you expect blessing? |
| | 公孟: |
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？” |
| Gong Meng: |
Mozi was sick. Die Bi came and inquired: "Sir, you have taught the ghosts and spirits are intelligent and are in control of calamity and blessing. They will reward the good and punish the evil. Now you are a sage. How can you become sick? Can it be that your teaching was not entirely correct, that the ghosts and spirits are after all unintelligent? Mozi said: Though I am sick how (does it follow that the ghosts and spirits) should be unintelligent? There are many ways by which a man can contract diseases. Some are affected by climate, some by fatigue. If there are a hundred gates and only one of them is closed, how is it that the burglar should not be able to get in? |
| | 公孟: |
二三子有复于子墨子学射者，子墨子曰：“不可，夫知者必量亓力所能至而从事焉，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？” |
| Gong Meng: |
Some of the pupils asked to learn archery with Mozi. Mozi said: Impossible. The wise should measure how far his energy can go and plan his career accordingly. Even a soldier cannot fight and help somebody at the same time. Now you are no soldiers. How can you be both accomplished scholars and accomplished archers? |
| | 公孟: |
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，愈于亡。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。” |
| Gong Meng: |
Some of the pupils reported to Mozi that Gaozi proclaimed Mozi to be teaching righteousness but doing wickedness, and urged him to denounce Gaozi. Mozi said: That would not do. To praise my teaching and blame my conduct is yet better than indifference. Suppose there is some one who declares that Di is quite unmagnanimous, that he reverences Heaven, worships spirits, and loves men - this is yet better than indifference. Now, Gaozi was quite discriminating in his statements. He does not blame me for teaching magnanimity and righteousness. So, blame from Gaozi is yet better than indifference. |
| | 公孟: |
二三子复于子墨子曰：“告子胜为仁。”子墨子曰：“未必然也！告子为仁，譬犹跂以为长，隐以为广，不可久也。” |
| Gong Meng: |
Some of the pupils reported to Mozi that Gaozi was zealous in practising magnanimity. Mozi remarked: It may not really be so at all. Gaozi practises magnanimity in the same way as the man who stands on his tip toe to appear tall and spreads himself to appear broad. It cannot last long. |
| | 公孟: |
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！” |
| Gong Meng: |
Gaozi said to Mozi that he can administer the country and the government. Mozi said: To govern is to carry out what one teaches. Now you don't behave according to what you teach, this means that you yourself are in revolt. Being unable to govern one's self, how can one govern the country? Your self will set it in chaos. |
