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| Condition 1: References "甘其食，美其服" Matched:13. |
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《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《莊子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《莊子》 Library Resources Source Related resources |
《外篇 - Outer Chapters》 | Library Resources |
《胠篋 - Cutting open Satchels》 | English translation: James Legge [?] | Books referencing 《胠篋》 Library Resources |
| 3 | 胠篋: | 子獨不知至德之世乎？昔者容成氏、大庭氏、伯皇氏、中央氏、栗陸氏、驪畜氏、軒轅氏、赫胥氏、尊盧氏、祝融氏、伏羲氏、神農氏，當是時也，民結繩而用之，甘其食，美其服，樂其俗，安其居，鄰國相望，雞狗之音相聞，民至老死而不相往來。若此之時，則至治已。今遂至使民延頸舉踵曰「某所有賢者」，贏糧而趣之，則內棄其親而外去其主之事，足跡接乎諸侯之境，車軌結乎千里之外，則是上好知之過也。上誠好知而無道，則天下大亂矣。何以知其然邪？夫弓、弩、畢、弋、機變之知多，則鳥亂於上矣；鉤餌、罔、罟罾笱之知多，則魚亂於水矣；削格、羅落、罝罘之知多，則獸亂於澤矣；知詐漸毒、頡滑堅白、解垢同異之變多，則俗惑於辯矣。故天下每每大亂，罪在於好知。故天下皆知求其所不知而莫知求其所已知者，皆知非其所不善而莫知非其所已善者，是以大亂。故上悖日月之明，下爍山川之精，中墮四時之施，惴耎之蟲，肖翹之物，莫不失其性。甚矣夫好知之亂天下也！自三代以下者是已。舍夫種種之民而悅夫役役之佞，釋夫恬淡無為而悅夫啍啍之意，啍啍已亂天下矣。 |
| Cutting open Satchels:...: |
Are you, Sir, unacquainted with the age of perfect virtue? Anciently there were Rong-cheng, Da-ting, Bo-huang, Zhong-yang, Li-lu,Li-Chu, Xian-yuan, He-xu, Zun-lu, Zhu-rong, Fu-xi, and Shen-nong. In their times the people made knots on cords in carrying on their affairs. They thought their (simple) food pleasant, and their (plain) clothing beautiful. They were happy in their (simple) manners, and felt at rest in their (poor) dwellings. (The people of) neighbouring states might be able to descry one another; the voices of their cocks and dogs might be heard (all the way) from one to the other; they might not die till they were old; and yet all their life they would have no communication together. In those times perfect good order prevailed. Now-a-days, however, such is the state of things that you shall see the people stretching out their necks, and standing on tiptoe, while they say, 'In such and such a place there is a wise and able man.' Then they carry with them whatever dry provisions they may have left, and hurry towards it, abandoning their parents in their homes, and neglecting the service of their rulers abroad. Their footsteps may be traced in lines from one state to another, and the ruts of their chariot-wheels also for more than a thousand li. This is owing to the error of their superiors in their (inordinate) fondness for knowledge. When those superiors do really love knowledge, but do not follow the (proper) course, the whole world is thrown into great confusion. How do I know that the case is so? The knowledge shown in the (making of) bows, cross-bows, band-nets, stringed arrows, and contrivances with springs is great, but the birds are troubled by them above; the knowledge shown in the hooks, baits, various kinds of nets, and bamboo traps is great, but the fishes are disturbed by them in the waters; the knowledge shown in the arrangements for setting nets, and the nets and snares themselves, is great, but the animals are disturbed by them in the marshy grounds. (So), the versatility shown in artful deceptions becoming more and more pernicious, in ingenious discussions as to what is hard and what is white, and in attempts to disperse the dust and reconcile different views, is great, but the common people are perplexed by all the sophistry. Hence there is great disorder continually in the world, and the guilt of it is due to that fondness for knowledge. Thus it is that all men know to seek for the knowledge that they have not attained to; and do not know to seek for that which they already have (in themselves); and that they know to condemn what they do not approve (in others), and do not know to condemn what they have allowed in themselves - it is this which occasions the great confusion and disorder. It is just as if, above, the brightness of the sun and moon were darkened; as if, beneath, the productive vigour of the hills and streams were dried up; and as if, between, the operation of the four seasons were brought to an end: in which case there would not be a single weak and wriggling insect, nor any plant that grows up, which would not lose its proper nature. Great indeed is the disorder produced in the world by the love of knowledge. From the time of the three dynasties downwards it has been so. The plain and honest-minded people are neglected, and the plausible representations of restless spirits received with pleasure; the quiet and unexciting method of non-action is put away, and pleasure taken in ideas garrulously expressed. It is this garrulity of speech which puts the world in disorder. |
《道德經 - Dao De Jing》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《道德經》 Library Resources Source Related resources |
| 80 | 道德經: | 小國寡民。使有什伯之器而不用；使民重死而不遠徙。雖有舟輿，無所乘之，雖有甲兵，無所陳之。使民復結繩而用之，甘其食，美其服，安其居，樂其俗。鄰國相望，雞犬之聲相聞，民至老死，不相往來。 |
| Dao De Jing: |
(Standing alone) In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it). Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them. I would make the people return to the use of knotted cords (instead of the written characters). They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment. There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it. |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《德經》 | Library Resources |
《獨立》 | Library Resources |
| 1 | 獨立: | 小國寡民，聖人雖治大國，猶以為小，儉約不奢泰。民雖眾，猶若寡少，不敢勞之也。使有什伯之器而不用，使民各有部曲什伯，貴賤不相犯也。器謂農人之器。而不用，不徵召奪民良時也。使民重死而不遠徙。君能為民興利除害，各得其所，則民重死而貪生也。政令不煩則民安其業，故不遠遷徙離其常處也。雖有舟輿，無所乘之；清靜無為，不作煩華，不好出入遊娛也。雖有甲兵，無所陳之。無怨惡於天下。使民復結繩而用之，去文反質，信無欺也。甘其食，甘其蔬食，不漁食百姓也。美其服，美其惡衣，不貴五色。安其居，安其茅茨，不好文飾之屋。樂其俗。樂其質朴之俗，不轉移也。鄰國相望，雞犬之聲相聞，相去近也。民至老死不相往來。其無情欲。 |
《史書 - Histories》 | Related resources |
《史記 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史記》 Library Resources Source Related resources |
《列傳》 | Books referencing 《列傳》 Library Resources |
《貨殖列傳》 | Books referencing 《貨殖列傳》 Library Resources |
| 1 | 貨殖列傳: | 老子曰：「至治之極，鄰國相望，雞狗之聲相聞，民各甘其食，美其服，安其俗，樂其業，至老死，不相往來。」必用此為務，輓近世涂民耳目，則幾無行矣。 |
《漢書 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《漢書》 Library Resources |
《傳》 | Library Resources |
《貨殖傳》 | Books referencing 《貨殖傳》 Library Resources |
| 1 | 貨殖傳: | 昔先王之制，自天子公侯卿大夫士至于皁隸抱關擊还者，其爵祿奉養宮室車服棺槨祭祀死生之制各有差品，小不得僭大，賤不得踰貴。夫然，故上下序而民志定。於是辯其土地川澤丘陵衍沃原隰之宜，教民種樹畜養；五穀六畜及至魚鱉鳥獸雚蒲材幹器械之資，所以養生送終之具，靡不皆育。育之以時，而用之有節。屮木未落，斧斤不入於山林；豺獺未祭，罝網不布於野澤；鷹隼未擊，矰弋不施於徯隧。既順時而取物，然猶山不茬櫱，澤不伐夭，蝝魚麛卵，咸有常禁。所以順時宣氣，蕃阜庶物，蓄足功用，如此之備也。然後四民因其土宜，各任智力，夙興夜寐，以治其業，相與通功易事，交利而俱贍，非有徵發期會，而遠近咸足。故《易》曰「后以財成輔相天地之宜，以左右民」，「備物致用，立成器以為天下利，莫大乎聖人」，此之謂也。管子云古之四民不得雜處。士相與言仁誼於閒宴，工相與議技巧於官府，商相與語財利於市井，農相與謀稼穡於田野，朝夕從事，不見異物而遷焉。故其父兄之教不肅而成，子弟之學不勞而能，各安其居而樂其業，甘其食而美其服，雖見奇麗紛華，非其所習，辟猶戎翟之與于越，不相入矣。是以欲寡而事節，財足而不爭。於是在民上者，道之以德，齊之以禮，故民有恥而且敬，貴誼而賤利。此三代之所以直道而行，不嚴而治之大略也。 |
《前漢紀 - Qian Han Ji》 | [Eastern Han] 198-200 | Books referencing 《前漢紀》 Library Resources |
《孝文皇帝紀上》 | Library Resources |
| 5 | 孝文皇帝... : | 荀悅曰。先王立政。以制為本。三正五行。服色厤數。承天之制。經國序民。列官布職。疆理品類。辯方定物。人倫之度。自上已下。降殺有序。上有常制。則政不頗。下有常制。則民不二。官無淫度則事不悖。民無淫制則業不廢。貴不專寵。富不獨奢。民雖積財。無所用之。故世俗易足。而情不濫。姦究不興。禍亂不作。此先王所以綱紀天下。統成大業。立德興功。為政之德也。故曰。謹權量。審法度。修廢官。四方之政行矣。本傳曰。先王之制。自天子公侯卿大夫已下。至於抱關擊柝者。其爵祿奉養死生之制。各有差品。小不得僭大。賤不得逾貴。夫然故上下有序。而民志悉定。於是裂土地之宜。教之種殖。畜養以時。而用之有節。草木未落。斤斧不入於山林。豺獺未祭。羅網不布於野澤。鷹隼未擊。罾弋不施於蹊隧。既順時而取物。然而山不槎孽。田不伐夭。豚魚麛卵。咸有常禁。所以順時宣氣。蕃阜庶物。畜足功用。如此之備。然後從四民。因其土宜。任其智力。安其居。樂其業。甘者食而美其服。欲寡而事節。財足而不爭。及至周室道衰。禮法隳壞。諸侯刻桷丹楹。大夫山節藻梲。其流至於士庶。莫不離制度。稼穡之人少。商賈之人多。穀不足而貨有餘。陵遲至於桓文之後。禮義大壞。上下相冒。國異政。家殊俗。奢靡不制。僭差無極。於是商通難得之貨。工作無用之器。士設反道之行。以追時好而取世資。偽民倍實而要名。姦夫犯難而求利。篡殺取國者為王公。劫奪成家者為侯伯。禮義不足以制君子。刑戮不足以威小人。富者土木被文繡。犬馬餧菽粟。貧者短褐不完。食疏飲水。俱為編戶齊民。而以財力相窘。雖為僕虜。猶無慍色。故夫飾變詐為姦軌。自足乎一世之間。守道隨理。不免乎飢寒之患。其化自上興。由法度之無限也。故易曰。君子裁成輔相天地之宜。以左右民。備物致用。立象成器。以為天下利。立制度之謂也。太子太傅張相如免。太中大夫石奮為太子太傅。奮。趙人也。初為小吏事高帝。恭敬謹慎。甚見親信。於是以選傅太子立趙王。遂弟辟疆為河間王。朱虛侯章為城陽王。東牟侯興居為濟北王。立皇子武為代王。參為太原王。揖為梁王。夏五月詔曰。古有誹謗之木。所以通諫者。今法有誹謗妖言之罪。是使眾臣不敢盡心。而上無由聞其過。今其除之。秋九月。初與郡守為銅虎竹使符。 |
《出土文獻 - Excavated texts》 |
《馬王堆 - Mawangdui》 |
《老子甲 - Laozi A》 |
《老子甲德經》 |
| 29 | 老子甲德... : | 小邦寡民。使十百人之器毌用；使民重死而遠送。有車周無所乘之，有甲兵無所陳□。□□□□□□用之，甘其食，美其服，樂其俗，安其居。鄰邦相望，雞狗之聲相聞，民□□□□□□□。 |
《老子乙 - Laozi B》 |
《老子乙德經》 |
| 30 | 老子乙德... : | 小國寡民。使有十百人器而勿用；使民重死而遠徙；又周車無所乘之；有甲兵無所陳之。使民復結繩而用之，甘其食，美其服，樂其俗，安其居。鄰國相望，雞犬之□□聞，民至老死，不相往來。 |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷三十四》 | Library Resources |
《老子》 | Library Resources |
《德經》 | Library Resources |
| 29 | 德經: | 小國寡民，聖人雖治大國，猶以為小，儉約不奢泰，民雖衆，猶若寡乏，不敢勞也。使民重死，君能為人興利除害，各得其所，則民重死而貪生也。而不遠徙，政令不煩，則民安其業，故不遠遷，離其常處也。雖有舟輿，無所乘之，清静無為，不好出入。雖有甲兵，無所陳之，無怨惡於天下。甘其食，甘其蔬食，不漁食百姓也。美其衣，美其惡衣，不貴五色。安其居，安其茅茨，不好文飾之屋。樂其俗，樂其質樸之俗。鄰國相望，鷄狗之聲相聞，相去近也。民至老死，不相往來。無情欲也。 |
《卷三十七》 | Library Resources |
《莊子》 | Library Resources |
《胠篋》 | Library Resources |
| 1 | 胠篋: | 昔者，容成氏、大庭氏、伯皇氏、中央氏、栗陸氏、驪畜氏、軒轅氏、赫胥氏、尊盧氏，祝融氏、伏戲氏、神農氏、當是之時，民結繩而用之，足以紀要而已。甘其食，美其服，適故常甘，當故常美，若思夫侈靡，則無時慊意矣。樂其俗，安其居，鄰國相望，雞犬之音相聞，人至老死而不相往來，無求之至。若此之時，則至治已。今遂至使民延頸舉踵曰：某所有賢者，贏糧而趣之，則內弃其親，而外弃本書弃作去其主之事，足迹接乎諸侯之境，車軌結乎千里之外，至治之迹，猶致斯弊。則是上好智之過也。上謂至治至治作好知之君，智而好之，則有斯過矣。上誠好智而無道，天下大亂矣。何以知其然耶，夫弓弩畢弋機變之智多，則鳥亂於上矣。鈎餌罟罛罾笱之智多，則魚亂於水矣。削格羅落罝罘之智多，則獸亂於澤矣。攻之逾密，避之逾巧，則雖禽獸猶不可圖之以智，而况人哉。故治天下者唯不任知，任知則無妙也。智詐同異之變多，則俗惑於辯矣。上之所多者，下不能安其少也。性少而以逐多，則迷矣。 |
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