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墨子曰，古之民未知为宫室时，就陵阜而居，穴而处下，润湿伤民，故圣王作为宫室。为宫室之法曰：室高足以避润，边足以圉风寒，上足以待雪霜雨露，官墙之高，足以别男女之礼，谨此则止，凡费财劳力不加利者不为也。是故圣王作为宫室，使上不以为观乐也。作为衣服带履，使身不以为辟怪也。故节于身，诲于民，是以天下之民，可得而治，财用可得而足，当今之主，其为宫室则与此异矣。必厚敛于百姓，暴夺民衣食之财，以为宫室台榭曲直之望，青黄刻镂之饰，为宫室若此，故左右皆法象之，是以其财不足以待凶饥，振孤寡，故国贫而民难治也。君诚欲天下之治而恶其乱也。当为宫室不可不节。 |
| | Mozi said , in ancient times, when the people did not yet know how to build houses, they lived on hills and dwelled in caves. The dampness harmed the people; therefore, sage kings built houses for them. The method for building houses states: the height of a house should be sufficient to avoid dampness , its walls thick enough to guard against wind and cold, and its roof high enough to withstand snow, frost, rain, and dew. The height of palace walls should be adequate to distinguish between men and women according to ritual propriety; beyond this, nothing more need be done. Anything that consumes wealth or labor without adding benefit should not be done. Therefore, sage kings built houses to make life convenient for the people , not for ornamental pleasure. They made clothing, sashes, and shoes so that the body would be convenient for oneself, not in order to display eccentricity or strangeness. Therefore, by practicing restraint in their own conduct and instructing the people, they were able to govern the people of the world effectively and ensure that resources were sufficient. However, rulers today build palaces and houses quite differently from this. They must heavily tax the common people and violently seize their resources for clothing and food, using them to construct palaces, terraces, and pavilions with curved or straight views, adorned with carvings of green and yellow colors. When rulers build houses in this way, those around them all follow suit as a model; therefore, their wealth is insufficient to cope with famine or to support orphans and widows. Hence, the state becomes poor and its people difficult to govern. If a ruler truly desires peace throughout the world and dislikes disorder, then he cannot fail to practice restraint in building palaces and houses.
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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。 |
| | In ancient times, when the people had not yet learned to make clothing, they wore animal hides and bound themselves with reeds. In winter, these were neither light nor warm; in summer, they were neither light nor cool. Sage kings considered this unsuitable for maintaining a comfortable body temperature, so they instructed women to produce clothes for the people. The method of making clothing was such that in winter, silk garments provided sufficient lightness and warmth, while in summer, fine hemp or linen cloth offered enough lightness and coolness. Nothing beyond this need be done; thus, sages made clothing merely to suit the body and comfort the skin, which was sufficient. This was not for the sake of adorning the ears and eyes or impressing ignorant people. At that time, strong carts and fine horses were not considered precious. Intricate carvings and colorful patterns were not regarded as something to be pleased with. Because the people understood what was truly necessary for their own sustenance and were not moved by external temptations, their people were frugal and easy to govern, and their rulers used resources sparingly and efficiently. The granaries were full, sufficient to cope with unforeseen shortages; weapons and armor remained in good condition, and the soldiers and people were not overburdened, enough to campaign against those who refused submission. Thus, the cause of a hegemon or emperor could be carried out throughout the world. Rulers today make clothing quite differently from this. In winter, they have light and warm garments; in summer, light and cool ones—these are already sufficient. Yet they still heavily tax the people and violently seize their clothing and food resources to make luxurious garments of brocade, embroidered with colorful patterns. They cast gold into hooks for fastenings and use pearls and jade as ornaments. Women labor over elaborate designs while men work on intricate carvings; all this is worn by themselves. This does not truly add to warmth or comfort. This squanders wealth and exhausts labor, directing everything toward useless things. Judging from this, their making of clothing is not for the body but solely for appearances and vanity. Therefore, their people become licentious and difficult to govern, while their rulers grow extravagant and hard to advise. With an extravagant ruler governing a populace of licentious people, it is impossible for the state to remain orderly and free from chaos. If a ruler truly desires order throughout the world and detests disorder, then he cannot fail to practice restraint when making clothing.
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古之民未知为饮食，故圣人作诲男耕稼树艺以为民食也。足以增气充虚强体适腹而已矣。其用财节，其自养俭，故民富国治，今则不然，厚敛于百姓以为美食刍豢蒸炙，大国累百器，小国累十器，前方丈，目不能遍视，手不能遍掺，口不能遍味，冬则冻冰，夏则餕饐，人君为饮食如此，故左右象之，是以富贵者奢侈，孤寡者冻馁，欲无乱不可得，君诚欲天下治而恶其乱，当为食饮不可不节。 |
| | In ancient times, the people did not yet understand how to prepare food and drink; therefore, sages instructed men to cultivate crops and plant trees for the sustenance of the people. This was sufficient merely to nourish the body, fill emptiness, strengthen physical health, and satisfy hunger. Since their use of resources was frugal and their self-sustenance modest, the people became wealthy and the state well governed. Today, however, rulers heavily tax the common people to prepare delicacies, roasted meats, steamed dishes, and lavish feasts; in large states, hundreds of dishes are served at one time, while even small states serve dozens. These are laid out before them for a full meter or more—eyes cannot see all of it, hands cannot touch everything, mouths cannot taste every dish. In winter the food freezes, and in summer it spoils. When rulers prepare food like this, those around them imitate their example; thus, the wealthy grow extravagant while orphans and widows suffer from cold and hunger. Under such conditions, disorder is inevitable. If a ruler truly desires peace throughout all under heaven and detests chaos, then he cannot fail to be frugal in his consumption of food and drink.
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古之民未知为舟车时，重任不移，远道不至，故圣王作为舟车以便民之事，其为舟车也。完固轻利，可以任重致远，用财少而为利多，是以民乐而利之，法禁不急而行，民不劳而上足以用，故民归之，当今之主，其为舟车与此异矣。完固轻利，皆已具矣。必厚敛于百姓以为舟车饰，饰车以文采，饰舟以刻镂，女子废其纺织而修文采，故民寒，男子离其耕稼而修刻镂，故民饥，人君为舟车若此，故右左象之，是以其民饥寒并至，故为奸邪，奸邪多则刑罚深，刑罚深则固国乱，君诚欲天下之治而恶其乱，当为舟车不可不节。 |
| | In ancient times, when the common people did not yet know of boats and carts, heavy loads could not be transported easily, and distant places were difficult to reach. Therefore, sage kings made boats and carts for the convenience of the people's affairs. When they built boats and carts, they were sturdy, solid, light, and efficient—capable of carrying heavy loads over long distances. They consumed little wealth but provided great benefit; thus the people rejoiced in their use. Laws and prohibitions did not need to be strict for them to function well, nor did the people labor excessively while still providing enough for the ruler's needs. Therefore, the people flocked to follow such governance. However, today's rulers build boats and carts quite differently from this. Sturdiness, solidity, lightness, and efficiency are already present in their vehicles. Yet they must heavily tax the people to decorate boats and carts. They adorn carriages with colorful patterns and embellish boats with intricate carvings. Women abandon their spinning and weaving to work on decorative designs, so the people grow cold; men leave their farming to carve these decorations, so the people suffer hunger. When rulers make boats and carts in this way, those around them follow suit. Thus, hunger and cold afflict the people together, leading them to commit crimes and injustice. As criminal acts increase, punishments become severe; as punishments become severe, the state falls into chaos . If a ruler truly wishes for peace throughout all under heaven but detests disorder, he cannot fail to exercise restraint in making boats and carts.
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