Motse said: In order to expound a doctrine there must be established some standard of judgment. To expound without a standard is similar to determining the directions of sunrise and sunset on a potter’s wheel that is turning. I should think even such obvious distinctions as that between the directions of sunrise and sunset cannot be thus determined. Therefore every doctrine must stand three tests. What are the three tests? They are the test of its basis, the test of its verifiability, and the test of its applicability. How is it to be based? It is to be based on the deeds of the early sage-kings. How is it to be verified? It is to be verified by the testimony of the ears and eyes of the multitude. How is it to be applied? It is to be applied by being adopted in government and its effects on the people being shown. These are called the three tests.

When the ancient sage-kings of the Three Dynasties, Yü, T’ang, Wen, and Wu, ruled, they said: “We must promote the filial sons and encourage them in serving their parents, and we must honour the virtuous and good men and instruct them in doing good.” In this way they administered the government and published instructions, rewarded the good and punished the evil. It seems, in this way the confusion in the world could be reduced to order, and the danger of the state could be transformed into safety. If this is doubted, (let us recall): In ancient times, the disorder of Chieh was reduced to order by T’ang, that of Chow was reduced to order by King Wu. Then the times did not change nor did the people alter. Yet when the superior changed regime the subordinates modified their conduct. With Chieh and Chow the world was chaotic, under T’ang and Wu it became orderly. That the world became orderly was due to the endeavour of T’ang and Wu. That the world was chaotic was due to the sin of Chieh and Chow. Judging from this, safety and danger, order and chaos all depend on the way the superior conducts the government. How can it be said, there is fate? In ancient times when Yü, T’ang, Wen, and Wu ruled the empire, they said: “We must feed the hungry, clothe the cold, give the weary rest, and the disturbed peace.” Thus their good name was heard all over the world. Can this be ascribed to fate? It is really due to endeavour. The virtuous and gentle of to-day respect virtue and pursue the ways and means (to benefit the world). Hence they are rewarded by the rulers above and praised by the people below. And their good name is heard all over the world. Can this be ascribed to fate? This is also due to their endeavour.

Now, were those who believed in fate the sages of the Three Dynasties or the wicked of the Three Dynasties? Judging from the nature of this doctrine, it could not be the sages of the Three Dynasties, but must be the wicked that believed in fate. The ancient wicked kings of the Three Dynasties, Chieh, Chow, Yu, and Li, were honoured as emperors and possessed the whole world in wealth. Yet they could not control the sensuality of their ears and eyes, but gave rein to their passions. Going out they would race, hunt, and trap. Staying indoors they revelled in wine and music. They did not attend to the government of the country and the people, but did much that was of no use. And they oppressed and violated the people. Thus they lost their ancestral temple. They would not confess: “I am insolent and stupid. I did not attend to government diligently.” But they would say: “It is but my fate [GOD’s decree] that I lose it.” Even the insolent people of the Three Dynasties were like this. They could not well serve their parents and their lord. They greatly hated politeness and frugality but liked licence and ease. They indulged in eating and drinking and were lazy at work. Their means of clothing and food became insufficient, and they incurred the danger of hunger and cold. They would not confess: “I am stupid and insolent. I am not diligent in my work.” But they also said: “It is but my fate that I am poor.” Thus the insolent people of the Three Dynasties also believed in fate.

The ancient wicked kings originated it and the miserable people practised it. It was shaking the convictions of the multitudes and converting the stupid. And this was already of great concern to the ancient sage-kings. They put it down on the bamboos and silk and cut it in metal and stone and engraved it on dishes and cups to be handed down to their descendants. In what books are they embodied? “Tsung Teh” of Yü says: “When promises are not fulfilled even a subject of Heaven [GOD] will not be protected. When one has touched the evil star, GOD will visit him with His curse. When one is not careful about one’s conduct, how can fate [GOD’s decree] protect him?” “The Announcement of Chung Hui” says: “I have heard that the man of Hsia issued orders, pretending them to be fate [GOD’s decree]. GOD was displeased and destroyed his armies.” He made use of what did not exist as if it had existed, and therefore it was called pretension. If he declared to be existent what really existed, how would this be pretension? In ancient times, Chieh believed in fate and acted accordingly. T’ang here showed it to be wrong through “The Announcement of Chung Hui”. “The Great Declaration” says: “Therefore the Prince Regent Fa said: ‘Ah, my lords, GOD blesses the virtuous. His way is clear. Example need not be sought far. It is in the King of Yin. He claimed each man had his own fate, worship should not be practised, sacrifices were of no avail, and wickedness could do no harm. GOD withdrew His blessing and the nine districts are lost to him. GOD is not pleased and is visiting him with ruin. Hence it is that our Chou (the dynasty, the empire) is given by the Great GOD.’” That is, Chow believed in fate and acted accordingly. King Wu refuted him in “The Great Declaration”. So, why not examine the records of Yü, Hsia, Shang, and Chou, and see that all of them held there is no fate? How would you account for this?

And Motse said: In expounding a doctrine or elaborating a system the gentlemen of the world should not do it just to exercise their voice and tongue and practise their lips. It must aim at being applied in the government of the country, the district, and the people. Now the rulers go to court early and retire late, hearing lawsuits and attending to government and meting out justice for the whole day, and dare not be negligent. Why do they do this? They think diligence will bring about order, and negligence chaos; diligence will produce safety, and negligence danger. Therefore they dare not be negligent. The ministers and secretaries exhaust the energy in their limbs and stretch the wisdom of their minds within to look after the court and without to collect taxes from passes, markets, and products from mountains, woods, ponds, and fields to fill the treasury, and dare not be negligent. Why do they do this? They think diligence will procure honour and negligence dishonour; diligence will procure glory and negligence disgrace. Therefore they dare not be negligent. The farmers set out at daybreak and come back at dusk, diligently sowing seeds and planting trees to produce much soy beans and millet, and dare not be negligent. Why do they do this? They think diligence will result in wealth, and negligence in poverty; diligence will produce plenty, and negligence famine. Therefore they dare not be negligent. The women get up at dawn and retire in the night, diligently weaving and spinning to produce much silk, flax linen, and cloth, and dare not be negligent. Why do they do this? They think diligence will produce wealth and negligence poverty; diligence will produce warmth and negligence cold. Therefore they dare not be negligent.

Now, if they should believe in fate and behave accordingly, the rulers would be negligent in hearing lawsuits and attending to government; the ministers and secretaries would be negligent in attending to court; the farmers would be negligent in sowing seeds and planting trees; the women would be negligent in weaving and spinning. When the rulers are negligent in hearing lawsuits and attending to government and the ministers and secretaries in attending to court, then I should think the world would be in chaos. When the farmers are negligent in sowing seeds and planting trees and the women in weaving and spinning, then according to my opinion clothing and food for the world will be insufficient. As to the result of the application of the doctrine of fatalism to the government of the empire, to worship GOD [alone] above with it, GOD and the spirits [angels] will not be pleased, and to nurture the people below with it they will not be benefited but will be demoralized and cannot be employed. And, within, defence will not be strong, and, without, attack will not be victorious. And that for which the wicked kings of the Three Dynasties, Chieh, Chow, Yu, and Li, lost their country and ruined their state was just this (doctrine).

Therefore Motse said: If the gentlemen of the world really desire to procure benefits for the world and destroy its calamities they cannot but vigorously refute the doctrine of fatalism. For, fatalism was an invention of the wicked kings and the practice of miserable men. It was not a doctrine of the magnanimous. Therefore those who practise magnanimity and righteousness must examine it and vigorously refute it.