The thought of correlative restriction on three levels of the Heaven, the ruler and the people defined by the pre-Qin Mohism is applied in three chapters of Motzu, i.e. “On Standards and Rules” (Fa Yi), “On Seven Potential Dangers” (Qi Huan) and “On Eschewing Faults” (Ci Guo), among which the Chapter “On Standards and Rules” stresses the correlative restriction among the ruler, the people and the Heaven, the Chapter “On Seven Potential Dangers” stresses the ruler restricting the people, and the Chapter “On Eschewing Faults” stresses the people restricting the ruler. The Heaven, the ruler and the people as three poles restrict correlatively each other, and their statuses of restricting or being restricted may also change correlatively. Based on this theory of correlative restriction on three levels of the Heaven, the ruler and the people, the pre-Qin Mohism had developed three perfect types of the mode of governance, i.e. the rule of etiquette (or of virtue), the rule of man and the rule of law, which may have unique reference significance and value for China’s contemporary governance.%先秦墨家在《法仪》《七患》与《辞过》三篇中对其通约思想进行了应用性发挥。其中，《法仪》篇侧重“君”“民”与“天”之通约，《七患》篇侧重“君”约“民”，《辞过》篇侧重“民”约“君”。“天”“君”“民”三极彼此互系通约，三极的上下位地位交互运动。在此“天—君—民”三款互系性通约论基础上，墨家发展出了礼治（德治）、人治与法治三款健全的治国理政模式。这种多元的治理模式对于中华当代治国理政而言，是独具借鉴意义及参考价值的。
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