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| Scope: Mozi Request type: Paragraph |
| Condition 1: Contains text "冠" Matched:9. |
| Total 7 paragraphs. Page 1 of 1. |
《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 |
《卷四 - Book 4》 | English translation: W. P. Mei [?] | Library Resources |
《兼愛中 - Universal Love II》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 兼愛中: |
昔者晉文公好士之惡衣，故文公之臣皆牂羊之裘，韋以帶劍，練帛之冠，入以見於君，出以踐 於1朝。是其故何也？君說之，故臣為之也。昔者楚靈王好士細要，故靈王之臣皆以一飯為節，肱息然後帶，扶牆然後起。比期年，朝有黧黑之色。是其故何也？君說之，故臣能之也。昔越王句踐好士之勇，教馴其臣，和合之焚舟失火，試其士曰：『越國之寶盡在此！』越王親自鼓其士而進之。 曰2士聞鼓音，破碎亂行，蹈火而死者左右百人有餘。越王擊金而退之。」 |
| Universal Love II: |
Formerly, Lord Wen of the state of Jin (about 630 B.C.) liked the uncouth uniform of the soldier. And so all his ministers and officers wore sheepskin jackets, carried their swords in leather girdles, and put on silk-spun hats. (1) Thus attired, they attended the Lord when they went in and paced the court when they stayed out. What was the reason for this? It was that what the ruler encourages the ruled will carry out. And Lord Ling of the state of Chu (about 535 B.C.) liked slender waists. And so all his ministers and officers limited themselves to a single meal (a day). They tied their belts after exhaling, and could not stand up without leaning against the wall. Within a year the court looked grim and dark. What was the reason for this? It was that what the ruler encourages the ruled will carry out. Again, Lord Goujian of the state of Yue (about 480 B.C.) liked the warrior's courage, and trained his subjects accordingly. He had his palace boat set on fire. To test his soldiers he proclaimed that all the treasures of the state were contained therein. And he beat the drum himself to urge them on. Hearing the drum the soldiers rushed on in disorder. More than a hundred strong perished in the flames. Thereupon the Lord beat the gong to let them retreat. 1. 於 : Inserted. 孫詒讓《墨子閒詁》 |
《兼愛下 - Universal Love III》 | English translation: W. P. Mei [?] | Library Resources |
| 11 | 兼愛下: |
意以為難而不可為邪？嘗有難此而可為者。昔荊靈王好小要，當靈王之身，荊國之士飯不踰乎一，固據而後興，扶垣而後行。故約食為其難為也，然後為而靈王說之，未踰於世而民可移也，即求以鄉其上也。昔者越王句踐好勇，教其士臣三年，以其知為未足以知之也，焚舟失火，鼓而進之，其士偃前列，伏水火而死，有不可勝數也。當此之時，不鼓而退也，越國之士可謂顫矣。故焚身為其難為也，然後為之越王說之，未踰於世而民可移也，即求以鄉上也。昔者晉文公好苴服，當文公之時，晉國之士，大布之衣，牂羊之裘，練帛之冠，且苴之屨，入見文公，出以踐之朝。故苴服為其難為也，然後為而文公說之，未踰於世而民可移也，即求以鄉其上也。是故約食、焚舟、苴服，此天下之至難為也，然後為而上說之，未踰於世而民可移也。何故也？即求以鄉其上也。今若夫兼 相愛，交1相利，此其有利且易為也，不可勝計也，我以為則無有上說之者而已矣。苟有上說之者，勸之以賞譽，威之以刑罰，我以為人之於就兼相愛交相利也，譬之猶火之就上，水之就下也，不可防止於天下。 |
| Universal Love III: |
Is it because it is hard and impracticable? There are instances of even much harder tasks done. Formerly, Lord Ling of the state of Jing liked slender waists. In his time people in the state of Jing ate not more than once a day. They could not stand up without support, and could not walk without leaning against the wall. Now, limited diet is quite hard to endure, and yet it was endured. While Lord Ling encouraged it, his people could be changed within a generation to conform to their superior. Lord Goujian of the state of Yue admired courage and taught it to his ministers and soldiers three years. Fearing that their knowledge had not yet made them efficient he let a fire be set on the boat, and beat the drum to signal advance. The soldiers at the head of the rank were even pushed down. Those who perished in the flames and in water were numberless. Even then they would not retreat without signal. The soldiers of Yue would be quite terrified (ordinarily). To be burnt alive is a hard task, and yet it was accomplished. When the Lord of Yue encouraged it, his people could be changed within a generation to conform to their superior. Lord Wen of the state of Jin liked coarse clothing. And so in his time the people of Jin wore suits of plain cloth, jackets of sheep skin, hats of spun silk, and big rough shoes. Thus attired, they would go in and see the Lord and come out and walk in the court. To dress up in coarse clothing is hard to do, yet it has been done. When Lord Wen encouraged it his people could be changed within a generation to conform to their superior. Now to endure limited diet, to be burnt alive, and to wear coarse clothing are the hardest things in the world, yet when the superiors encouraged them the people could be changed within a generation. Why was this so? It was due to the desire to conform to the superior. Now, as to universal love and mutual aid, they are beneficial and easy beyond a doubt. It seems to me that the only trouble is that there is no superior who encourages it. If there is a superior who encourages it, promoting it with rewards and commendations, threatening its reverse with punishments, I feel people will tend toward universal love and mutual aid like fire tending upward and water downwards - it will be unpreventable in the world. 1. 相愛，交 : Inserted. 孫詒讓《墨子閒詁》 |
《卷八 - Book 8》 | Library Resources |
《明鬼下 - On Ghosts III》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 明鬼下: |
今執無鬼者言曰：「夫天下之為聞見鬼神之物者，不可勝計也，亦孰為聞見鬼神有無之物哉？」子墨子 言1曰：「若以眾之所同見，與眾之所同聞，則若昔者杜伯是也。周宣王殺其臣杜伯而不辜，杜伯曰：『吾君殺我而不辜，若以死者為無知則止矣；若死而有知，不出三年，必使吾君知之。』其三年，周宣王合諸侯而田於圃，田車數百乘，從數千，人滿野。日中，杜伯乘白馬素車，朱衣冠，執朱弓，挾朱矢，追周宣王，射之車上，中心折脊，殪車中，伏弢而死。當是之時，周人從者莫不見，遠者莫不聞，著在周之《春秋》。為君者以教其臣，為父者以䜘其子，曰：『戒之慎之！凡殺不辜者，其得不祥，鬼神之誅，若此之憯遫 也2！以若書之說觀之，則鬼神之有，豈可疑哉？ |
| On Ghosts III: |
But those who deny the existence of the spirits say: "Many in the world have heard and seen something of ghosts and spirits. (Since they vary in their testimony,) who are to be accepted as really having heard and seen them?" Mozi said: As we are to rely on what many have jointly seen and what many have jointly heard, the case of Du Bo is (to be accepted). King Xuan of Zhou put his minister Du Bo to death though he was innocent. Du Bo remarked: "The king puts me to death while I am innocent. If man loses his consciousness after his death, then all is over. If I shall still retain my consciousness after death I shall let the king know of this within three years." In three years, King Xuan assembled the feudal lords at Putian. There were several hundred carts. Attendants numbered by the thousand and the multitude covered the fields. At noon Du Bo in red garments and headgear appeared riding in a plain chariot drawn by a white horse, holding a red bow and carrying red arrows. He pursued King Xuan and shot him on his chariot. The arrow pierced his heart and broke his back. He fell and died prostrate. At the time all the people of Zhou who were there saw it and those far away heard of it, and it was recorded in the Spring and Autumn of Zhou. Rulers instructed their ministers with it and fathers warned their sons with it, saying: "Be careful, be respectful. All who kill the innocent are speedily and severely visited by misfortune and punished by the ghosts and spirits like this." Judging from what is recorded here, how can we doubt that ghosts and spirits exist? 1. 言 : Inserted. |
《卷十二 - Book 12》 | English translation: W. P. Mei [?] | Library Resources |
《貴義 - Esteem for Righteousness》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 貴義: | 子墨子曰：「萬事莫貴於義。今謂人曰：『予子冠履，而斷子之手足，子為之乎？』必不為，何故？則冠履不若手足之貴也。又曰：『予子天下而殺子之身，子為之乎？』必不為，何故？則天下不若身之貴也。爭一言以相殺，是貴義於其身也。故曰，萬事莫貴於義也。」 |
| Esteem for Righteousness:...: | Mozi said: Of the multitude of things none is more valuable than righteousness. Suppose we say to a person: We shall give you a hat and shoes on condition you let us cut off your hands and feet. Would he agree to this? Of course, he will not agree. Why? Just because hats and shoes are not so valuable as hands and feet. Again (if we say), we shall give you the whole world on condition you let us kill you. Would he agree to this? Of course he will not agree. Why? Just because the world is not so valuable as one's person. Yet people have struggled against one another for a single principle. This shows righteousness is even more valuable than one's person. Hence we say, of the multitude of things none is more valuable than righteousness. |
《公孟 - Gong Meng》 | English translation: W. P. Mei [?] | Books referencing 《公孟》 Library Resources |
| 3 | 公孟: | 公孟子戴章甫，搢忽，儒服，而以見子墨子曰：「君子服然後行乎？其行然後服乎？」子墨子曰：「行不在服。」公孟子曰：「何以知其然也？」子墨子曰：「昔者，齊桓公高冠博帶，金劍木盾，以治其國，其國治。昔者，晉文公大布之衣，牂羊之裘，韋以帶劍，以治其國，其國治。昔者，楚莊王鮮冠組纓，縫衣博袍，以治其國，其國治。昔者，越王句踐剪髮文身，以治其國，其國治。此四君者，其服不同，其行猶一也。翟以是知行之不在服也。」公孟子曰：「善！吾聞之曰『宿善者不祥』，請舍忽，易章甫，復見夫子可乎？」子墨子曰：「請因以相見也。若必將舍忽、易章甫，而後相見，然則行果在服也。」 |
| Gong Meng: | Gong Mengzi, wearing a ceremonial hat, carrying the officials' tablet, and in the cloak of the learned, came to see Mozi and asked: "Does the gentleman dress in appropriate attire before acting. Or does he do his business first and then consider his attire?" Mozi said: Action does not depend on attire. Gong Mengzi asked how is it possible to know. Mozi said: Formerly, Lord Huan of Qi (685-643 B.C.), wearing a high hat and a wide girdle, with a gold sword and wooden shield, governed his state. And his state became orderly. Lord Wen of Jin (780-746 B.C.), wearing garments of coarse cloth and sheepskin cloak, with the sword in a leather belt, governed his state. And his state became orderly. Lord Zhuang of Chu (671-626 B.C.), wearing a gaudy hat with a tassel, and a red garment and a big gown, governed his state. And his state became orderly. Lord Gou Jian of Yue (496-465 B.C.), had his hair cut short and his body tattooed and governed his state, and his state became orderly. Now, these four lords differed in attire but agreed in action. I therefore know action does not depend on attire. Gong Mengzi said: "That is fine. I have heard that it is unlucky to keep goodness in darkness. So, let me go and put away the tablet and change the hat and come back to see you. Is this all right?" Mozi said: Please come out with your errand. If you have to put away the tablet and change the hat before you can see me, then, action does depend on attire. | |
| 6 | 公孟: | 公孟子曰：「貧富壽夭，齰然在天，不可損益。」又曰：「君子必學。」子墨子曰：「教人學而執有命，是猶命人葆而去亓冠也。」 |
| Gong Meng: | Gong Mengzi said: "Poverty or wealth, old age or untimely death, all are determined by Heaven and they cannot be altered." Again, he said: "The superior man must learn." Mozi said: To hold fatalism and teach people to learn is like telling him to cover his hair and yet remove his hat. |
《卷十四 - Book 14》 | Library Resources |
《備城門 - Fortification of the City Gate》 | Library Resources |
| 31 | 備城門: | 城上二步一渠，渠立程，丈三尺，冠長十丈，辟長六尺。二步一荅，廣九尺，袤十二尺。 |
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