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非命者,墨之所宗也。墨子雖舉天志、明鬼,然其閒然於命定之說也。其言「有命」者,蓋霸者之理也。之於貧者,以使貪於飲食,惰於從事,故衣食不足,而飢寒至矣,後言「我命固且貧」;之於暴王,以使其耳目之淫,心涂之辟,不順親賢,而後亡失國家,傾覆社稷,後而曰「吾命固失之」,故而「上不利於天,中不利於鬼,下不利於人」也。
自原人以來,未有問命、見命者也。至於治亂興衰,世不渝而民不改,政變而民易,以墨子觀之,此在上之發政,而非有命也。今之世人,嘗有執有命者,以三代聖王賢人論之,以其賢善蓋有命之顯也。墨子言其決於其力也,非其命見焉。
昔暴王作之,窮人述之,此皆疑眾遲樸,聖王之患也。有夏之桀以為有命,商湯以《仲虺之告》駁之;商紂以為有命,武王做《太誓》駁之。
是故墨子以為,執有命者,此天下之厚害也,是故墨子非也。
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