《孝經》："The Classic of Filial Piety"
開宗明義 - The Scope and Meaning of the
Treatise仲尼居，曾子侍。子曰：「先王有至德要道，以順天下，民用和睦，上下無怨。汝知之乎？」曾子避席曰：「參不敏，何足以知之？」子曰：「夫孝，德之本也，教之所由生也。復坐，吾語汝。身體髮膚，受之父母，不敢毀傷，孝之始也。立身行道，揚名於後世，以顯父母，孝之終也。夫孝，始於事親，中於事君，終於立身。《》云：『無念爾祖，聿脩厥德。』」
(Once), when Zhong Ni was unoccupied, and his disciple Zeng
was sitting by in attendance on him, the Master said, "The ancient
kings had a perfect virtue and all-embracing rule of conduct,
through which they were in accord with all under heaven. By the
practice of it the people were brought to live in peace and harmony,
and there was no ill-will between superiors and inferiors. Do you
know what it was?"
Zeng rose from his mat and said, "How should
I, Shen, who am so devoid of intelligence, be able to know
this?"
The Master said, "(It was filial piety.) Now filial piety
is the root of (all) virtue, and (the stem) out of which grows (all
moral) teaching. Sit down again, and I will explain the subject to
you. Our bodies - to every hair and bit of skin - are received by us
from our parents, and we must not presume to injure or wound them.
This is the beginning of filial piety. When we have established our
character by the practice of the (filial) course, so as to make our
name famous in future ages and thereby glorify our parents, this is
the end of filial piety. It commences with the service of parents;
it proceeds to the service of the ruler; it is completed by the
establishment of character.
It is said in the Major Odes of the
Kingdom: Ever think of your ancestor, Cultivating your virtue."
天子 - Filial Piety in the Son of
Heaven子曰：「愛親者，不敢惡於人；敬親者，不敢慢於人。愛敬盡於事親，而德教加於百姓，刑於四海。蓋天子之孝也。《甫刑》云：『一人有慶，兆民賴之。』」
The Master said, "He who loves his parents will not dare (to
incur the risk of) being hated by any man, and he who reveres his
parents will not dare (to incur the risk of) being contemned by any
man. When the love and reverence (of the Son of Heaven) are thus
carried to the utmost in the service of his parents, the lessons of
his virtue affect all the people, and he becomes a pattern to (all
within) the four seas. This is the filial piety of the Son of
Heaven.
It is said in (the Marquis of) Fu on Punishments: The One
man will have felicity, and the millions of the people will depend
on (what ensures his happiness)."
諸侯 - Filial Piety in the Princes of
States在上不驕，高而不危；制節謹度，滿而不溢。高而不危，所以長守貴也。滿而不溢，所以長守富也。富貴不離其身，然後能保其社稷，而和其民人。蓋諸侯之孝也。《》云：「」
"Above others, and yet
free from pride, they dwell on high, without peril. Adhering to
economy and carefully observant of the rules and laws, they are
full, without overflowing. To dwell on high without peril is the way
long to preserve nobility; to be full without overflowing is the way
long to preserve riches. When their riches and nobility do not leave
their persons, then they are able to preserve the altars of their
land and grain, and to secure the harmony of their people and men in
office. This is the filial piety of the princes of states.
It is
said in the Book of Poetry: Be apprehensive, be cautious, As if on
the brink of a deep abyss, As if treading on thin ice."
卿大夫 - Filial Piety in High Ministers and Great
Officers非先王之法服不敢服，非先王之法言不敢道，非先王之德行不敢行。是故非法不言，非道不行；口無擇言，身無擇行。言滿天下無口過，行滿天下無怨惡。三者備矣，然後能守其宗廟。蓋卿、大夫之孝也。《》云：「夙夜匪懈，以事一人。」
"They do not presume to wear robes other than those
appointed by the laws of the ancient kings, nor to speak words other
than those sanctioned by their speech, nor to exhibit conduct other
than that exemplified by their virtuous ways. Thus none of their
words being contrary to those sanctions, and none of their actions
contrary to the (right) way, from their mouths there comes no
exceptionable speech, and in their conduct there are found no
exceptionable actions. Their words may fill all under heaven, and no
error of speech will be found in them. Their actions may fill all
under heaven, and no dissatisfaction or dislike will be awakened by
them. When these three things - (their robes, their words, and their
conduct) - are all complete as they should be, they can then
preserve their ancestral temples. This is the filial piety of high
ministers and great officers.
It is said in the Book of Poetry:
He is never idle, day or night, in the service of the One man."
士 - Filial Piety in Inferior
Officers資於事父以事母，而愛同；資於事父以事君，而敬同。故母取其愛，而君取其敬，兼之者父也。故以孝事君則忠，以敬事長則順。忠順不失，以事其上，然後能保其祿位，而守其祭祀。蓋士之孝也。《》云：「」。
"As they serve their
fathers, so they serve their mothers, and they love them equally. As
they serve their fathers, so they serve their rulers, and they
reverence them equally. Hence love is what is chiefly rendered to
the mother, and reverence is what is chiefly rendered to the ruler,
while both of these things are given to the father. Therefore when
they serve their ruler with filial piety, they are loyal; when they
serve their superiors with reverence, they are obedient. Not failing
in this loyalty and obedience in serving those above them, they are
then able to preserve their emoluments and positions, and to
maintain their sacrifices. This is the filial piety of inferior
officers.
It is said in the Book of Poetry: Rising early and
going to sleep late, Do not disgrace those who gave you birth."
庶人 - Filial Piety in the Common
People用天之道，分地之利，謹身節用，以養父母，此庶人之孝也。故自天子至於庶人，孝無終始，而患不及者，未之有也。
"They follow the course of heaven (in the revolving
seasons); they distinguish the advantages afforded by (different)
soils; they are careful of their conduct and economical in their
expenditure - in order to nourish their parents. This is the filial
piety of the common people.
Therefore from the Son of Heaven down
to the common people, there never has been one whose filial piety
was without its beginning and end on whom calamity did not come."
(h3>三才 - Filial Piety in Relation to the Three Powers
曾子曰：「甚哉，孝之大也！」子曰：「夫孝，天之經也，地之義也，民之行也。天地之經，而民是則之。則天之明，因地之利，以順天下。是以其教不肅而成，其政不嚴而治。先王見教之可以化民也，是故先之以博愛，而民莫遺其親，陳之德義，而民興行。先之以敬讓，而民不爭；導之以禮樂，而民和睦；示之以好惡，而民知禁。《》云：『』」
The disciple Zeng said,
"Immense indeed is the greatness of filial piety!"
The Master
replied, "Yes, filial piety is the constant (method) of Heaven, the
righteousness of Earth, and the practical duty of Man. Heaven and
earth invariably pursue the course (that may be thus described), and
the people take it as their pattern. (The ancient kings) imitated
the brilliant luminaries of heaven and acted in accordance with the
(varying) advantages afforded by earth, so that they were in accord
with all under heaven, and in consequence their teachings, without
being severe, were successful, and their government, without being
rigorous, secured perfect order.
The ancient kings, seeing how
their teachings could transform the people, set before them
therefore an example of the most extended love, and none of the
people neglected their parents. They set forth to them (the nature
of) virtue and righteousness, and the people roused themselves to
the practice of them. They went before them with reverence and
yielding courtesy, and the people had no contentions. They led them
on by the rules of propriety and by music, and the people were
harmonious and benignant. They showed them what they loved and what
they disliked, and the people understood their prohibitions.
It
is said in the Book of Poetry: Awe-inspiring are you, O Grand-Master
Yin, And the people all look up to you."
孝治 - Filial Piety in
Government子曰：「昔者明王之以孝治天下也，不敢遺小國之臣，而況於公、侯、伯、子、男乎？故得萬國之歡心，以事其先王。治國者，不敢侮於鰥寡，而況於士民乎？故得百姓之歡心，以事其先君。治家者，不敢失於臣妾，而況於妻子乎？故得人之歡心，以事其親。夫然，故生則親安之，祭則鬼享之。是以天下和平，災害不生，禍亂不作。故明王之以孝治天下也如此。《》云：『』」
The Master said, "Anciently,
when the intelligent kings by means of filial piety ruled all under
heaven, they did not dare to receive with disrespect the ministers
of small states. How much less would they do so to the dukes,
marquises, counts, and barons! Thus it was that they got (the
princes of) the myriad states with joyful hearts (to assist them) in
the (sacrificial) services to their royal predecessors.
The
rulers of states did not dare to slight wifeless men and widows. How
much less would they slight their officers and the people! Thus it
was that they got all their people with joyful hearts (to assist
them) in serving the rulers, their predecessors.
The heads of
clans did not dare to slight their servants and concubines. How much
less would they slight their wives and sons! Thus it was that they
got their men with joyful hearts (to assist them) in the service of
their parents.
In such a state of things, while alive, parents
reposed in (the glory of) their sons, and, when sacrificed to, their
disembodied spirits enjoyed their offerings. Therefore for all under
heaven peace and harmony prevailed; disasters and calamities did not
occur; misfortunes and rebellions did not arise.
It is said in
the Book of Poetry: To an upright, virtuous conduct All in the four
quarters of the state render obedient homage."
聖治 - The Government of the
Sages曾子曰：「敢問聖人之德，無以加於孝乎？」子曰：「天地之性，人為貴。人之行，莫大於孝。孝莫大於嚴父。嚴父莫大於配天，則周公其人也。昔者，周公郊祀後稷以配天，宗祀文王於明堂，以配上帝。是以四海之內，各以其職來祭。夫聖人之德，又何以加於孝乎？故親生之膝下，以養父母日嚴。聖人因嚴以教敬，因親以教愛。聖人之教，不肅而成，其政不嚴而治，其所因者本也。父子之道，天性也，君臣之義也。父母生之，續莫大焉。君親臨之，厚莫重焉。故不愛其親而愛他人者，謂之悖德；不敬其親而敬他人者，謂之悖禮。以順則逆，民無則焉。不在於善，而皆在於凶德，雖得之，君子不貴也。君子則不然，言思可道，行思可樂，德義可尊，作事可法，容止可觀，進退可度，以臨其民。是以其民畏而愛之，則而象之。故能成其德教，而行其政令。《》云：『』」
The disciple Zeng said, "I
venture to ask whether in the virtue of the sages there was not
something greater than filial piety."
The Master replied, "Of all
(creatures with their different) natures produced by Heaven and
Earth, man is the noblest. Of all the actions of man there is none
greater than filial piety. In filial piety there is nothing greater
than the reverential awe of one's father. In the reverential awe
shown to one's father there is nothing greater than the making him
the correlate of Heaven. The duke of Zhou was the man who (first)
did this.
Formerly the duke of Zhou at the border altar
sacrificed to Hou Ji as the correlate of Heaven, and in the
Brilliant Hall he honored king Wen and sacrificed to him as the
correlate of God. The consequence was that from (all the states)
within the four seas, every (prince) came in the discharge of his
duty to (assist in those) sacrifices. In the virtue of the sages
what besides was there greater than filial piety?
Now the feeling
of affection grows up at the parents' knees, and as (the duty of)
nourishing those parents is exercised, the affection daily merges in
awe. The sages proceeded from the (feeling of) awe to teach (the
duties of) reverence, and from (that of) affection to teach (those
of) love. The teachings of the sages, without being severe, were
successful, and their government, without being rigorous, was
effective. What they proceeded from was the root (of filial piety
implanted by Heaven).
The relation and duties between father and
son, (thus belonging to) the Heaven-conferred nature, (contain in
them the principle of) righteousness between ruler and subject. The
son derives his life from his parents, and no greater gift could
possibly be transmitted. His ruler and parent (in one), his father
deals with him accordingly, and no generosity could be greater than
this. Hence, he who does not love his parents, but loves other men,
is called a rebel against virtue, and he who does not revere his
parents, but reveres other men, is called a rebel against propriety.
When (the ruler) himself thus acts contrary to (the principles)
which should place him in accord (with all men), he presents nothing
for the people to imitate. He has nothing to do with what is good,
but entirely and only with what is injurious to virtue. Though he
may get (his will, and be above others), the superior man does not
give him his approval.
It is not so with the superior man. He
speaks, having thought whether the words should be spoken; he acts,
having thought whether his actions are sure to give pleasure. His
virtue and righteousness are such as will be honored; what he
initiates and does is fit to be imitated; his deportment is worthy
of contemplation; his movements in advancing or retiring are all
according to the proper rule. In this way does he present himself to
the people, who both revere and love him, imitate and become like
him. Thus he is able to make his teaching of virtue successful, and
his government and orders to be carried into effect.
It is said
in the Book of Poetry: The virtuous man, the princely one, Has
nothing wrong in his deportment."
紀孝行 - An Orderly Description of the Acts of Filial
Piety子曰：「孝子之事親也，居則致其敬，養則致其樂，病則致其憂，喪則致其哀，祭則致其嚴。五者備矣，然後能事親。事親者，居上不驕，為下不亂，在醜不爭。居上而驕則亡，為下而亂則刑，在醜而爭則兵。三者不除，雖日用三牲之養，猶為不孝也。」
The
Master said, "The service which a filial son does to his parents is
as follows: In his general conduct to them, he manifests the utmost
reverence. In his nourishing of them, his endeavor is to give them
the utmost pleasure. When they are ill, he feels the greatest
anxiety. In mourning for them (dead), he exhibits every
demonstration of grief. In sacrificing to them, he displays the
utmost solemnity. When a son is complete in these five things, (he
may be pronounced) able to serve his parents.
He who (thus)
serves his parents, in a high situation will be free from pride, in
a low situation will be free from insubordination, and among his
equals will not be quarrelsome. In a high situation pride leads to
ruin; in a low situation insubordination leads to punishment; among
equals quarrelsomeness leads to the wielding of weapons. If those
three things be not put away, though a son every day contribute
beef, mutton, and pork to nourish his parents, he is not filial."
五刑 - Filial Piety in Relation to the Five
Punishments子曰：「五刑之屬三千，而罪莫大於不孝。要君者無上，非聖人者無法，非孝者無親。此大亂之道也。」
The Master said, "There are three thousand offenses against
which the five punishments are directed, and there is not one of
them greater than being unfilial.
When constraint is put upon a
ruler, that is the disowning of his superiority. When the authority
of the sages is disallowed, that is the disowning of (all) law. When
filial piety is put aside, that is the disowning of the principle of
affection. These (three things) pave the way to anarchy."
廣要道 - Amplification of "The All-embracing Rule of Conduct" in
Chapter
I子曰：「教民親愛，莫善於孝。教民禮順，莫善於悌。移風易俗，莫善於樂。安上治民，莫善於禮。禮者，敬而已矣。故敬其父，則子悅；敬其兄，則弟悅；敬其君，則臣悅；敬一人，而千萬人悅。所敬者寡，而悅者眾，此之謂要道也。」
The Master said, "For teaching the people to be affectionate
and loving, there is nothing better than filial piety. For teaching
them (the observance of) propriety and submissiveness, there is
nothing better than fraternal duty. For changing their manners and
altering their customs, there is nothing better than music. For
securing the repose of superiors and the good order of the people,
there is nothing better than the rules of propriety.
The rules of
propriety are simply (the development of) the principle of
reverence. Therefore the reverence paid to a father makes (all) sons
pleased. The reverence paid to an elder brother makes (all) younger
brothers pleased. The reverence paid to a ruler makes (all) subjects
pleased. The reverence paid to the One man makes thousands and
myriads of men pleased. The reverence is paid to a few, and the
pleasure extends to many. This is what is meant by an 'All-embracing
Rule of Conduct.'"
廣至德 - Amplification of 'the Perfect Virtue' in Chapter
I子曰：「君子之教以孝也，非家至而日見之也。教以孝，所以敬天下之為人父者也。教以悌，所以敬天下之為人兄者也。教以臣，所以敬天下之為人君者也。《》云：『愷悌君子，民之父母。』非至德，其孰能順民如此其大者乎！」
The Master said, "The teaching of filial piety by the
superior man does not require that he should go to family after
family and daily see the members of each. His teaching of filial
piety is a tribute of reverence to all the fathers under heaven. His
teaching of fraternal submission is a tribute of reverence to all
the elder brothers under heaven. His teaching of the duty of a
subject is a tribute of reverence to all the rulers under
heaven.
It is said in the Book of Poetry: The happy and courteous
sovereign Is the parent of the people.
If it were not a perfect
virtue, how could it be recognized as in accordance with their
nature by the people so extensively as this?"
廣揚名 - Amplification of "Making our Name Famous" in Chapter
I子曰：「君子之事親孝，故忠可移於君。事兄悌，故順可移於長。居家理，故治可移於官。是以行成於內，而名立於後世矣。」
The
Master said, "The filial piety with which the superior man serves
his parents may be transferred as loyalty to the ruler. The
fraternal duty with which he serves his elder brother may be
transferred as submissive deference to elders. His regulation of his
family may be transferred as good government in any official
position. Therefore, when his conduct is thus successful in his
inner (private) circle, his name will be established (and
transmitted) to future generations."
諫諍 - Filial Piety in Relation to Reproof and
Remonstrance曾子曰：「若夫慈愛、恭敬、安親、揚名，則聞命矣。敢問子從父之令，可謂孝乎？」子曰：「是何言與，是何言與！昔者天子有爭臣七人，雖無道，不失其天下；諸侯有爭臣五人，雖無道，不失其國；大夫有爭臣三人，雖無道，不失其家；士有爭友，則身不離於令名；父有爭子，則身不陷於不義。故當不義，則子不可以不爭於父，臣不可以不爭於君；故當不義，則爭之。從父之令，又焉得為孝乎！」
The disciple Zeng said, "I have heard your instructions on
the affection of love, on respect and reverence, on giving repose to
(the minds of) our parents, and on making our names famous. I would
venture to ask if (simple) obedience to the orders of one's father
can be pronounced filial piety."
The Master replied, "What words
are these! What words are these! Anciently, if the Son of Heaven had
seven ministers who would remonstrate with him, although he had not
right methods of government, he would not lose his possession of the
kingdom. If the prince of a state had five such ministers, though
his measures might be equally wrong, he would not lose his state. If
a great officer had three, he would not, in a similar case, lose
(the headship of) his clan. If an inferior officer had a friend who
would remonstrate with him, a good name would not cease to be
connected with his character. And the father who had a son that
would remonstrate with him would not sink into the gulf of
unrighteous deeds. Therefore when a case of unrighteous conduct is
concerned, a son must by no means keep from remonstrating with his
father, nor a minister from remonstrating with his ruler. Hence,
since remonstrance is required in the case of unrighteous conduct,
how can (simple) obedience to the orders of a father be accounted
filial piety?"
感應 - The Influence of Filial Piety and the Response to
It子曰：「昔者明王事父孝，故事天明；事母孝，故事地察；長幼順，故上下治。天地明察，神明彰矣。故雖天子，必有尊也，言有父也；必有先也，言有兄也。宗廟致敬，不忘親也；修身慎行，恐辱先也。宗廟致敬，鬼神著矣。孝悌之至，通於神明，光於四海，無所不通。《》云：『』」
The Master said,
"Anciently, the intelligent kings served their fathers with filial
piety, and therefore they served Heaven with intelligence. They
served their mothers with filial piety, and therefore they served
Earth with discrimination. They pursued the right course with
reference to their (own) seniors and juniors, and therefore they
secured the regulation of the relations between superiors and
inferiors (throughout the kingdom). When Heaven and Earth were
served with intelligence and discrimination, the spiritual
intelligences displayed (their retributive power).
Therefore even
the Son of Heaven must have some whom he honors; that is, he has his
uncles of his surname. He must have some to whom he concedes the
precedence; that is, he has his cousins, who bear the same surname
and are older than himself. In the ancestral temple he manifests the
utmost reverence, showing that he does not forget his parents. He
cultivates his person and is careful of his conduct, fearing lest he
should disgrace his predecessors. When in the ancestral temple he
exhibits the utmost reverence, the spirits of the departed manifest
themselves. Perfect filial piety and fraternal duty reach to (and
move) the spiritual intelligences and diffuse their light on all
within the four seas. They penetrate everywhere.
It is said in
the Book of Poetry: From the west to the east, From the south to the
north, There was not a thought but did him homage."
事君 - The Service of the
Ruler子曰：「君子之事上也，進思盡忠，退思補過，將順其美，匡救其惡，故上下能相親也。《》云：『』」
The Master said,
"The superior man serves his ruler in such a way that, when at court
in his presence, his thought is how to discharge his loyal duty to
the utmost, and when he retires from it, his thought is how to amend
his errors. He carries out with deference the measures springing
from his excellent qualities and rectifies him (only) to save him
from what are evil. Hence, as the superior and inferior, they are
able to have an affection for each other.
It is said in the Book
of Poetry: In my heart I love him, And why should I not say so? In
the core of my heart I keep him, And never will forget him."
喪親 - Filial Piety in Mourning for Parents
子曰：「孝子之喪親也，哭不偯，禮無容，言不文，服美不安，聞樂不樂，食旨不甘，此哀戚之情也。三日而食，教民無以死傷生。毀不滅性，此聖人之政也。喪不過三年，示民有終也。為之棺槨衣衾而舉之，陳其簠簋而哀戚之；擗踴哭泣，哀以送之；卜其宅兆，而安措之；為之宗廟，以鬼享之；春秋祭祀，以時思之。生事愛敬，死事哀戚，生民之本盡矣，死生之義備矣，孝子之事親終矣。」
The Master said, "When a filial son is mourning for a
parent, he wails, but not with a prolonged sobbing. In the movements
of ceremony he pays no attention to his appearance. His words are
without elegance of phrase. He cannot bear to wear fine clothes.
When he hears music, he feels no delight. When he eats a delicacy,
he is not conscious of its flavor. Such is the nature of grief and
sorrow.
After three days he may partake of food, for thus the
people are taught that the living should not be injured on account
of the dead, and that emaciation must not be carried to the
extinction of life. Such is the rule of the sages. The period of
mourning does not go beyond three years, to show the people that it
must have an end.
An inner and outer coffin are made; the
grave-clothes also are put on, and the shroud; and (the body) is
lifted (into the coffin). The sacrificial vessels, round and square,
are (regularly) set forth, and (the sight of them) fills (the
mourners) with (fresh) distress. The women beat their breasts, and
the men stamp with their feet, wailing and weeping, while they
sorrowfully escort the coffin to the grave. They consult the
tortoise-shell to determine the grave and the ground about it, and
there they lay the body in peace. They prepare the ancestral temple
(to receive the tablet of the departed), and there they present
offerings to the disembodied spirit. In spring and autumn they offer
sacrifices, thinking of the deceased as the seasons come
round.
The services of love and reverence to parents when alive,
and those of grief and sorrow to them when dead: these completely
discharge the fundamental duty of living men. The righteous claims
of life and death are all satisfied, and the filial son's service of
his parents is completed."
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