Mencius Examination

Author: Qin Yantu
Publisher:
Publishing Date: 2002-12-01
Features: Military works in ancient China have traditionally focused more on the (attacker), such as 《》 (Sun Tzu), 《》 (Wuzi), and 《》 (Wu Liezi), while Mozi, due to his advocacy of non-aggression, naturally emphasized (defense) in his military studies. Moreover, during the pre-Qin era, the (initiators of attack) were often powerful (large states), while the (defenders) were typically (small states) with fewer people and limited territory. Under such circumstances, the difficulty of resisting the fierce (attack) of a strong enemy was understandably immense. However, the Mohists, with their (morality) and (mass mobilization), and equipped with their (high-tech defensive weapons), created a miracle of (the weak defeating the strong) in the history of Chinese warfare, a phenomenon so incredible that it even inspired legends about Mozi in later generations. In reality, the seemingly invincible "Mo defense" is not mysterious at all. Examining the chapters such as 《·》 (Mozi · Preparation for City Gates), we can uncover the secrets behind the powerful (defense techniques) of the Mohists. Unfortunately, few people have undertaken this work in detail, so the author is willing to make some preliminary attempts. This paper, based on the text of 《》 (Mozi) and combined with contemporary archaeological findings, explores the (defensive weapons) mentioned in the 《》 (Preparation for City Gates) chapters, hoping to attract the attention of fellow scholars in the field of Mo studies and, more importantly, to receive guidance from experts in ancient military science. The Mohist (just defense war) first emphasizes the (attitude) of the defenders, stresses the (motivation) of those on the city walls, pays attention to (logistics support), and ensures (clear rewards and punishments). In terms of specific (operational strategies), the Mohists had a systematic (in-depth defense measures) and a three-dimensional (city defense system) that coordinated ground-level, city-wall, and underground defenses. Combined with their (high-tech weapons) developed through their own scientific and technological achievements, and effectively applied to different ways of enemy (attacks), this was the reliable guarantee that allowed a "three-li city" to withstand an "army of one hundred thousand." Below, we will briefly examine some of the main facilities and weapons.
The (outer defense line) of the ground-level in-depth defense system: (clearing the outer areas) and (outer defense facilities). "…，、、，、、、，，，。" (《·》 (Mozi · Welcome Enemy Worship), hereafter only the chapter name is noted) "," Sun Yiran in 《》 (Interpretation of Mozi) refers to fine wood, "" originally meant "" (water), which was corrected by Sun, and he also noted that "" was missing the character "" (large wood) before it. (hairy sauce), meat sauce, Cen Zhongmian in 《》 (Brief Notes on Mozi's City Defense Chapters) cites Wang Changyun's annotation: "mixed with marrow and flour, it can stop diarrhea." "，，，" (《》 (Orders)), meaning all walls and trees within 100 steps of the city moat were completely destroyed and cut down to prevent them from being used by the enemy. Also, "，，，()()" (《》 (Mozi · Welcome Enemy Worship)). "，》，。，，()，，，，、，。，()，，，，。" (《》 (Preparation for City Gates)) (bundled trees), (bundles of firewood), (Sun quotes 《》 (Shuowen Jiezi) as meaning "to hold things with holes," i.e., bundled. "" refers to large trees planted consecutively outside, with bundled firewood piled up inside. (strongly coated with sticky soil), this means bundling the trees cut during (clearing the outer areas) and arranging them crosswise to form obstacles as high as the city walls to block the enemy's advance. "，，，，" (《》 (Miscellaneous Defense)). (block), (most dangerous), (Sun quotes Chen Huan as saying: "The three stars of (Zini) form a triangle, so defense towers were built to resemble the shape of Zini at the corners." This passage describes building three lookout and defense towers in a triangular arrangement outside the city to support each other.
The second in-depth defense facility: the use of (city moats) and (city gate defense mechanisms). First, the (city moat defense measures): "，，，，，。，。" (《》 (Miscellaneous Defense)) The width of the place where bamboo arrows were placed was one zhang and two feet. "," refers to the outer side of the city moat facing the enemy, (Sun quotes 《·》 (Liji · Village Drinking) as meaning "side" or "edge." "" means bamboo arrows were arranged in three rows, with the outer row pointing outward and the inner row inward, blocking the enemy's movement. Also, 《》 (Orders) mentions "" (standing bamboo arrows in the water).
Second, the (city moat and city gate mechanism coordinated defense measures): "，，，。，。，，，。()()，，，()。" (《》 (Preparation for City Gates)) (, here referring to digging a moat). (small bridges over the moat), “” (the bridge surface was paved with firewood and soil), seemingly a flat path to lure the enemy, with a mechanical (launching beam) set up above. "" (the defenders challenged the enemy and feigned defeat to lure them closer, then triggered the beam to break the enemy). 《》 (Taibai Yinjing): "：，，，，，."
The third in-depth defense: (heavy weapons on the city walls). Yao Zhenzong in 《》 (Supplement) also recorded 《》 (Xianglizi) 7 chapters, 《》 (Denglingzi), and 《》 (Chanzi) 1 volume. He quoted Lin Bao in 《》 (Yuanhe Surname Compilation) as saying: "The descendants of (Gao Yao) were the (Lishi), at the end of the Yin dynasty, (Li Wei), his grandson (Zhongshi) faced hardship and changed his surname to (Wang Xing Li). Later, when the Jin minister Li Ke was destroyed by Duke Hui of Jin, his wife (Sichengshi) took her young son (Jilian) and fled to Xiangcheng, becoming the (Xianglis). The great-grandson (Jilian) is mentioned in 《》 (Zhuangzi) and 《》 (Han Feizi): ', an ancient sage, wrote seven books.'" (《·》 (Tongzhi · Clan Records) is the same). 《·》 (Zhuangzi · Worldly Records): 'The disciples of (Xiangli Qin) are the followers of the five dukes, southern (Mohists).' Cheng Xuanying explained: 'Surnamed Xiangli, named Qin. A southern (Mo master).' This passage mentions that the disciples of (Xiangli Qin) are the followers of the five dukes in the south, who are Mohists. However, the record is incorrect: Duke Hui of Jin reigned from 650–637 BC. Even if Li Ke was destroyed in the late years, his grandson (Jilian) would have lived at least around 560 BC, long before Confucius was born, so how could there be Mozi's disciple (Xiangli Qin)? This account is clearly mistaken. Also, the spurious 《》 (Record of the Three Moists) attributed to Tao Yuanming is also not by Tao Yuanming. Xiao Tong compiled 《》 (Tao Yuanming Collection) early, and by the Northern Song dynasty, Song Xiang reprinted 《》 (Tao Qian Collection), but the various editions had already been lost. The earliest surviving version is the Southern Song edition, but from the Southern Song to the Yuan dynasty, the Tao Yuanming Collection does not include 《》 (Record of the Three Moists). This is likely because Tao Yuanming wrote works like 《》 (Record of the Peach Blossom Spring) with a legendary flavor, so later generations attributed the fictional 《》 (Record of the Three Moists) to him. Mr. Yin Menglun in 《·》 (Annotations to the Collections of 100 Masters from the Han to the Six Dynasties · Tao Pengze Collection) quoted Jiao Jing's 《》 (Autobiography) as saying: "Jingjie (Tao Yuanming) had a subtle and noble character, and his words were spontaneous. Emperor Xiaozhao (Xiao Tong) compiled and passed it down. Over time, it was tampered with by later generations. About two-thirds of the changes were () (). Recently, someone happened to leave a Song edition, which did not include the (entry) '' (sages), and the order matches the old edition. The differences between the current edition and the old edition are not fewer than dozens of places." 《》 (Supplement) recorded 《》 (Denglingzi) without listing the chapters. It quoted 《》 (Yuanhe Surname Compilation) as saying: " (Dengling) was a son of the Chu prince who held (Dengling) as his fief, thus taking the surname. Denglingzi wrote books, as mentioned in 《》 (Han Feizi). 《》 (Clan Records) also cites the same text." In reality, 《》 (Han Feizi) only mentions "，，，," without saying that Denglingzi wrote books. As mentioned earlier, 《》 (Supplement) also recorded 《》 (Chanzi) 1 volume, which is actually the same book as 《》 (Dongzi). Wang Yinglin in 《》 (Annotations) listed 《》 (Dongzi) as one chapter, examining it as: "《》 (Sui Records) one volume, 《·》 (Lunheng · Fortune and Void): 'The Confucian scholar (Dong Wuxin) debated with the Mohist (Chanzi). (Chanzi) claimed that Mohism valued ghosts, citing how Duke Mu of Qin had (bright virtue) and was granted ninety years by God. (Dong Wuxin) argued that Yao and Shun were not granted years, while Jie and Zhou did not die prematurely. Recent rulers like Duke Mu of Qin and Duke Wen of Jin were discussed. Duke Mu was given the name (confused disorder), while Duke Wen was given the name (virtue and benevolence). A ruler with (confused disorder) actions might be granted years by God, while a ruler with (virtue and benevolence) actions might have their lives taken away by God.'" According to Wang Yinglin, Duke Mu's hegemony was no greater than Duke Wen, and Duke Wen's posthumous title was more flattering than Duke Mu's. God did not take Duke Wen's life but granted years to Duke Mu, which was a reward for his (confused disorder). 《》 (Library Catalogue) listed 《》 (Dongzi) one volume, mentioning the same debate between (Confucians) and (Chanzi) about (loving all), (loving the worthy), and (not believing in ghosts and gods). (Chanzi) was defeated. Tang Dynasty Ma Zong in 《》 (Yilin) also listed 《》 (Chanzi) one volume, describing (Chanzi) as teaching the world the legacy of (Mohism). Also, 《》 (Guangyun): " (Chanzi)," annotated: " (Chanzi) is also a surname. 《·》 (Han Shu · Bibliography) has (Chanzi) writing books." Sun Zhizong in 《》 (Notes on Reading) said: "《，》、《》、《》 (Annotations to the Wenxuan · Literary (), Tao Yuanming's Miscellaneous Poems, and Reply to the Guest) all quote 《》 (Chanzi) three times. However, Hu Yuanru in 《》 (Comprehensive Catalogue of Classics) said: '《》 (Chanzi) is not listed in 《》 (Han Bibliography), but 《》 (Yilin) quotes two entries that discuss the debate between (Dong Wuxin) and (Chanzi). (Dong Wuxin) was a Warring States figure who wrote books refuting Mozi. (Chanzi) was a disciple of the Mohists in the Warring States period.' Also, 《》 (Guangyun) notes: '《·》 (Han Shu · Bibliography) has (Chanzi) writing books, but the source is unknown.'" Now, examining 《》 (Wenxuan), (Chanzi) writing books is indeed credible. 《·()》 (Wenxuan · Tao Yuanming's Miscellaneous Poems Annotation): "" (distance myself from worldly affairs), quoted: "《》：‘：，。。’" (Chanzi): "Dong Wuxin said: 'Wuxin is a rustic who does not understand worldly affairs.'" Ban Mengjian in 《》 (Reply to the Guest): "" (Li Lou's eyes can see the tip of a hair from a hundred paces), quoted: "《》：：‘，，。’" (Chanzi): "Dong Wuxin said: 'Li Lou's eyes can see the tip of a hair from a hundred paces—truly sharp sight.'" 《》 (Wenfu): "，" (practice the constant worry of worldly affairs, recognize the virtue of predecessors), quoted: "《》：：‘，，。’" (Chanzi): "Dong Wuxin said: 'Rarely serving a nobleman, not understanding worldly affairs, is especially wrong.'" Based on this, (Chanzi) indeed wrote books. Also, according to 《》 (Supplement), in 《》 (Analysis of Surnames) also said: "《·》 (Han Shu · Bibliography) has 《》 (Chanzi) books, as mentioned in 《》 (Guangyun). However, 《》 (Han Bibliography) does not have this text. Therefore, Sun said he did not know the source. 《》 (Japanese Catalogue) clearly lists 《》 (Chanzi) one volume, which matches the 《》 (Yilin) records. This book was still extant in the Tang dynasty and even circulated overseas." Also, examining 《·》 (Han Shu · Bibliography), Confucianism has "《》 (Dongzi) one chapter," annotated: " (Dong Wuxin), (challenged Mozi)." Looking for the lost text, it seems (Dongzi) and (Chanzi) debated, with Confucianism and Mohism each writing books to uphold their respective schools. By the Ming dynasty, 《》 (Chanzi) was lost, leaving only 《》 (Dongzi). As seen in Chen Di's 《》 (Shishantang Catalogue). I suspect the 《·》 (Han Shu · Bibliography) Confucianism 《》 (Dongzi) entry once had a note: "《》，" (omit 《》, duplicate). Later, the text was lost. 《》 (Mozi) 71 chapters, 《·》 (Han Shu · Bibliography) originally noted: " (Mozi), (a minister of Song)," born after Confucius." 《》 (Han Bibliography) does not mention Mozi's origin, but Gao You in the annotation to 《·》 (Lüshi Chunqiu · Prudence Greatness) said: "Mozi, named (Zhai), was a (Lu person)." Since Tong Shuyei, most modern scholars have followed the belief that Mozi was from Lu.
Widely academic interests and grand spiritual horizons not only allowed Mohist scholars to achieve brilliant success but also largely broke free from the spiritual constraints of rigid (ritual and morality). This not only greatly expanded the range of human cognition but also brought new breakthroughs in academic research and thinking methods. Mohism, unlike Confucianism, which primarily focused on (introspective understanding) of (hearing knowledge) and (talking knowledge), placed more emphasis on (direct knowledge). This (direct knowledge) object not only refers to social and political practice but also to actual observation, thinking, and research on objective nature. Especially in the later Mohism, their thinking method was no longer the holistic, vague (introspective reasoning), but rather an experimental, analytical, and logical thinking method, which is undoubtedly a scientific cognitive method (similar) to modern science. Confucian ethics and morality not only replaced the scientific skill-based (cognition) of the (material objects) with metaphysical (philosophical truth) but also, since the (clarifying human relationships) aimed at (applying knowledge to the world), Confucian ethics and morality inevitably merged with political ruling techniques, becoming a tool for rulers to "" (subdue inner demons) ("，，" (A gentleman learns extensively from literature and governs himself with reason, so he will not deviate)). Originally, (Confucius and Mencius) had different standards for (the relationship between ruler and subject), but since the (ruler-subject relationship) derived from (parent-child relationship) had a natural hierarchical difference, the moral requirements for the ruler were diluted when the duties of the subject were firmly established. Thus, for those "" (unlike a ruler in appearance) "" (small-minded people), or even (tyrants), there were only two unworkable options: "" (advising honestly), the extreme form being "" (dying in advice), or ("()，" (《·》 (Analects · Taibai)) (If the world is just, appear; if unjust, hide)), "，" (《》 (Advancement)) (Serve the ruler with the Way; if unacceptable, stop), "，" (《》 (Explaining and Elaborating)). Mencius was more radical, but even he could only do "，；，" (If the world is just, follow the Way with your body; if unjust, die for the Way). However, even with such righteous indignation, what use was it in the (reality) of "" (unjust)? Let alone later Confucians, who couldn't even achieve such acts of protest. As a result, in the hands of pseudo-philosophers, "" (ritual, righteousness, integrity, shame) degraded into a fig leaf, and countless feudal officials became "，" (full of benevolent words and moral principles, but full of male thieves and female whores") "" (scoundrels)! The result of (top-down influence) not only corrupted the general scholars but also severely impacted the moral standards of the entire Chinese nation.