The Project Gutenberg eBook of 孝經

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Title: 孝經

Author: Unknown

Release date: January 10, 2008 [eBook #24232]

Language: Chinese

Credits: Produced by Liao Gung Ming

*** START OF THE PROJECT GUTENBERG EBOOK 孝經 ***

Produced by Liao Gung Ming

開宗明義章第一仲尼居，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。身體發膚，受之父母，不敢毀傷，孝之始 也。立身行道，揚名于後世，以顯父母，孝之終也。夫孝，始于事親，中于事君， 終于立身。《大雅》雲：‘無念爾祖,聿修厥德。’” 天子章第二子曰：“愛親者，不敢惡于人﹔敬親者，不敢慢于人。愛敬盡于事親，而德 教加于百姓，刑于四海。蓋天子之孝也。《甫刑》雲：‘一人有慶，兆民賴之。’” 諸侯章第三在上不驕，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。《詩》雲：“戰戰兢兢，如臨深淵，如履薄冰。” 卿大夫章第四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。《詩》雲：“夙夜匪懈，以事 一人。” 士章第五資于事父以事母，而愛同﹔資于事父以事君，而敬同。故母取其愛，而君取 其敬，兼之者父也。故以考事君則忠，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。《詩》雲： “夙興夜寐，無忝爾所生。庶人章第六用天之道，分地之利，謹身節用，以養父母，此庶人之孝也。故自天子至于 庶人，孝無終始，而患不及者，未之有也。三才章第七曾子曰：“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。《詩》雲： ‘赫赫師尹，民具爾瞻。’” 孝治章第八子曰：“昔者明王之孝治天下也，不敢遺小國之臣，而況于公、侯、伯、子、 男乎？故得萬國之歡心，以事其先王。治國者，不敢侮于鰥寡，而況于士民乎？ 故得百姓之歡心，以事其先君。治家者，不敢失于臣妾，而況于妻子乎？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。《詩》雲：‘有覺德行，四國順 之。’” 聖治章第九曾子曰：“敢問聖人之德，無以加于孝乎？”子曰：“天地之性，人為貴。 人之行，莫大于孝。孝莫大于嚴父。嚴父莫大于配天，則周公其人也。昔者，周 公郊祀後稷以配天，宗祀文王于明堂，以配上帝。是以四海之內，各以其職來祭。 夫聖人之德，又何以加于孝乎？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。 不在于善，而皆在于凶德，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。《詩》雲：‘淑人君子，其儀不 忒。’” 紀孝行章第十子曰：“孝子之事親也，居則致其敬，養則致其樂，病則致其懮，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，在丑 不爭。居上驕則亡，為下而亂則刑，在丑而爭則兵。三者不除，雖日用三牲之養， 猶為不孝也。” 五刑章第十一子曰：“五刑之屬三千，而罪莫大于不孝。要君者無上，非聖人者無法，非 孝者無親。此大亂之道也。” 廣要道章第十二子曰：“教民親愛，莫善于孝。教民禮順，莫善于悌。移風易俗，莫善于樂。 安上治民，莫善于禮。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。” 廣至德章第十三子曰：“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。 《詩》雲：‘愷悌君子，民之父母。’非至德，其孰能順民如此其大者乎！” 廣揚名章第十四子曰：“君子之事親孝，故忠可移于君。事兄悌，故順可移于長。居家理， 故治可移于官。是以行成于內，而名立于後世矣。” 諫諍章第十五曾子曰：“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，則身不離于令名﹔父有爭子，則身不陷于不義。則子不可以不 爭于父，臣不可以不爭于君﹔故當不義，則爭之。從父之令，又焉得為孝乎！” 感應章第十六子曰：“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，通于神明，光于四海，無所不通。《詩》雲：‘自西自東，自南自北，無思 不服。’” 事君章第十七子曰：“君子之事上也，進思盡忠，進思補過，將順其美，匡救其惡，故上 下能相親也。《詩》雲：‘心乎愛矣，遐不謂矣，中心藏之，何日忘之。’” 喪親章第十八子曰：“孝子之喪親也，哭不磹禮無容，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?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。”

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