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| Condition 1: References "冬则练帛之中，足以为轻且凊" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC English translation: W. P. Mei [?] | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷一 - Book 1》 | Library Resources |
《辞过 - Indulgence in Excess》 | English translation: W. P. Mei [?] | Library Resources |
| 3 | 辞过: |
古之民，未知为衣服时，衣皮带茭，冬则不轻而温，夏则不轻而凊。圣王以为不中人之情，故作诲妇人治 役，修其城郭，则民劳而不伤；以其常正，收其租税，则民费而不病。民所苦者非此也，苦于厚作敛于百姓。1丝麻，捆布绢，以为民衣。为衣服之法：冬则练帛之中，足以为轻且 暖；夏则絺綌之中，足以为轻且2凊，谨此则止。故圣人 之3为衣服，适身体和肌肤而足矣。非荣耳目而观愚民也。当是之时，坚车良马不知贵也，刻镂文采，不知喜也。何则？其所道之然。故民衣食之财，家足以待旱水凶饥者，何也？得其所以自养之情，而不感于外也。是以其民俭而易治，其君用财节而易赡也。府库实满，足以待不然。兵革不顿，士民不劳，足以征不服。故霸王之业，可行于天下矣。 |
| Indulgence in Excess:...: |
Before clothing was known the primitive people wore coats of furs and belts of straw. They were neither light and warm in winter nor light and cool in summer. The sage-king thought this did not satisfy the needs of man. So, he taught the women to produce silk and flax and to weave cloth and linen, therewith to make clothing for the people. The guiding principles for clothing were these: In winter the underwear shall be made of spun-silk so as to be light and warm. In summer it shall be made of coarse flax so as to be light and cool. And this is sufficient. Therefore the sages made their clothes just to fit their stature and size, and not for the purpose of pleasing the senses or to dazzle the common people. In that age, durable carts and gentle horses were not valued, neither were sculpture and adornments prized. What is the reason for this? The reason lies in the kind of leadership. The people had sufficient means of livelihood in their home to meet either drought or flood, dearth or famine. Why? Because they understood the needs of self-support and paid little attention to external appearance. So, the people were frugal and orderly and the ruler was thrifty and easily supported. The store house and treasury were full, prepared against misfortunes. Armour and weapons were not left in disuse and the soldiers and the people were not tired, ready to punish the unsubmissive. Thus the ruler could become a tyrant over the empire. 1. 役，修其城郭，则民劳而不伤；以其常正，收其租税，则民费而不病。民所苦者非此也，苦于厚作敛于百姓。 : Moved to entry 1. 孙诒让《墨子闲诂》 |
《卷六 - Book 6》 | Library Resources |
《节用中 - Economy of Expenditures II》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 节用中: | 古者圣王制为衣服之法曰：‘冬服绀緅之衣，轻且暖，夏服絺綌之衣，轻且凊，则止。’诸加费不加于民利者，圣王弗为。古者圣人为猛禽狡兽，暴人害民，于是教民以兵行，日带剑，为刺则入，击则断，旁击而不折，此剑之利也。甲为衣则轻且利，动则兵且从，此甲之利也。车为服重致远，乘之则安，引之则利，安以不伤人，利以速至，此车之利也。古者圣王为大川广谷之不可济，于是利为舟楫，足以将之则止。虽上者三公诸侯至，舟楫不易，津人不饰，此舟之利也。 |
| Economy of Expenditures II:...: | The ancient sage-kings authorized the code of laws regarding clothing, saying: "Be satisfied with clothes of blue or grey silk in winter which are light and warm, and with clothes of flax-linen in summer which are light and cool." What causes extra expenditure but does not add benefits to the people the sage-kings would not allow. Because the ferocious and cunning animals were destroying men and injuring the people, the ancient sage-kings taught the people the use of weapons, saying: "Carry a two-edged sword which penetrates when it pierces and severs when it cuts. When struck with the flat side it does not break, this is the utility of a sword. To be light and strong and afford convenience of action, such is the utility of armour. A vehicle is used to carry weight and to travel great distances. It should be safe to ride and easy to pull; safe to ride so as not to hurt the rider, easy to pull so as to reach the destination speedily. This is the utility of the vehicle. Because the wide rivers and broad valleys were once not crossable the sage-kings ordered boats and oars to be made. And these were made just so that they could cross the riveri. Even when the High Duke or a feudal lord arrived, the boat and the oars were not changed and the ferryman put on no decorations. Such is the utility of the boat. |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷三十四》 | Library Resources |
《墨子》 | Library Resources |
《辞过》 | Library Resources |
| 2 | 辞过: | 古之民未知为衣服时，衣皮带茭，冬则不轻而温，夏则不轻而凊，圣王以为不中人之温清，故作诲妇人以为民衣，为衣服之法，冬则练帛之中，足以为轻且暖，夏则絺綌之中，足以为轻且清，谨此则止，故圣人之为衣服，适身体，和肌肤而足矣。非荣耳目而观愚民也。当是之时，坚车良马，不知贵也。刻镂文采，不知喜也。得其所以自养之情，而不感于外，是以其民俭而易治，其君用财，节而易赡也。府库实满，足以待不极，兵革不顿，士民不劳，足以征不服，故霸王之业，可行于天下矣。当今之主，其为衣服则与此异矣。冬则轻暖，夏则轻清，皆已具矣。必厚作敛于百姓，暴夺民衣食之财，以为锦绣文采靡曼之衣，铸金以为鈎，珠玉以为佩，女工作文采，男工作刻镂，以身服之，此非云益暖之情也。单财劳力，毕归之于无用也。以此观之，其为衣服非为身体，皆为观好，是以其民淫僻而难治，其君奢侈而难谏也。夫以奢侈之君，御淫僻之民，欲用无乱，不可得也。君诚欲天下之治而恶其乱，当为衣服不可不节。 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《皇王部二》 | Library Resources |
《叙皇王下》 | Library Resources |
| 20 | 叙皇王下: |
《墨子》曰：古者，民生未有刑政之时，选择天下之贤可者立以为天子。 又曰：凡国之万民，皆尚同乎天子，而不敢下比。天子之所是，必亦是之；天子之所非，必亦非之。去而不善言，学天子之善言；去而不善行，学天子之善行。天子者，固天下之仁人也。举天下万民以法天子，夫天下何说而不治哉？ 又曰：古者圣王制为衣服之法，曰：冬服绀緅之衣，轻且暖；夏服絺绤之服，轻且清，则止。诸加费不加于民利者，圣王弗为。 又曰：天子者，天下之穷贵也，天下之穷富也，故富且贵者，当天意而不可不顺。顺天意者，兼相爱，交相利，必得赏；反天意者，别相恶，交相贼，必得罚。 |
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