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| Scope: Request type: Paragraph |
| Condition 1: References "扬名于后世，以显父母" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《孝经 - Xiao Jing》 | [Warring States (475 BC - 221 BC)] | Books referencing 《孝经》 Library Resources Source Related resources |
《开宗明义 - The Scope and Meaning of the Treatise》 | English translation: James Legge [?] | Library Resources |
| 1 | 开宗明义: | 仲尼居，曾子侍。子曰：“先王有至德要道，以顺天下，民用和睦，上下无怨。汝知之乎？”曾子避席曰：“参不敏，何足以知之？”子曰：“夫孝，德之本也，教之所由生也。复坐，吾语汝。身体发肤，受之父母，不敢毁伤，孝之始也。立身行道，扬名于后世，以显父母，孝之终也。夫孝，始于事亲，中于事君，终于立身。《大雅》云：‘无念尔祖，聿修厥德。’” |
| The Scope and Meaning...: |
(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." |
《史书 - Histories》 | Related resources |
《史记 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史记》 Library Resources Source Related resources |
《列传》 | Books referencing 《列传》 Library Resources |
《太史公自序》 | Books referencing 《太史公自序》 Library Resources |
| 13 | 太史公自... : | 是岁天子始建汉家之封，而太史公留滞周南，不得与从事，故发愤且卒。而子迁适使反，见父于河洛之闲。太史公执迁手而泣曰：“余先周室之太史也。自上世尝显功名于虞夏，典天官事。后世中衰，绝于予乎？汝复为太史，则续吾祖矣。今天子接千岁之统，封泰山，而余不得从行，是命也夫，命也夫！余死，汝必为太史；为太史，无忘吾所欲论著矣。且夫孝始于事亲，中于事君，终于立身。扬名于后世，以显父母，此孝之大者。夫天下称诵周公，言其能论歌文武之德，宣周邵之风，达太王王季之思虑，爰及公刘，以尊后稷也。幽厉之后，王道缺，礼乐衰，孔子修旧起废，论诗书，作春秋，则学者至今则之。自获麟以来四百有馀岁，而诸侯相兼，史记放绝。今汉兴，海内一统，明主贤君忠臣死义之士，余为太史而弗论载，废天下之史文，余甚惧焉，汝其念哉！”迁俯首流涕曰：“小子不敏，请悉论先人所次旧闻，弗敢阙。” |
《汉书 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《汉书》 Library Resources |
《传》 | Library Resources |
《司马迁传》 | Books referencing 《司马迁传》 Library Resources |
| 13 | 司马迁传: | 是岁，天子始建汉家之封，而太史公留滞周南，不得与从事，发愤且卒。而子迁适反，见父于河雒之间。太史公执迁手而泣曰：“予先，周室之太史也。自上世尝显功名虞夏，典天官事。后世中衰，绝于予乎？汝复为太史，则续吾祖矣。今天子接千岁之统，封泰山，而予不得从行，是命也夫！命也夫！予死，尔必为太史；为太史，毋忘吾所欲论著矣。且夫孝，始于事亲，中于事君，终于立身；扬名于后世，以显父母，此孝之大也。夫天下称周公，言其能论歌文武之德，宣周召之风，达大王王季思虑，爰及公刘，以尊后稷也。幽厉之后，王道缺，礼乐衰，孔子修旧起废，论诗书，作春秋，则学者至今则之。自获麟以来四百有馀岁，而诸侯相兼，史记放绝。今汉兴，海内壹统，明主贤君，忠臣义士，予为太史而不论载，废天下之文，予甚惧焉，尔其念哉！”迁俯首流涕曰：“小子不敏，请悉论先人所次旧闻，不敢阙。”卒三岁，而迁为太史令，紬史记石室金柜之书。五年而当太初元年，十一月甲子朔旦冬至，天历始改，建于明堂，诸神受记。 |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷九》 | Library Resources |
《孝经》 | Library Resources |
| 1 | 孝经: | 仲尼居，仲尼，孔子字。曾子侍，曾子，孔子弟子也。子曰：先王有至德要道，子者，孔子。以顺天下，民用和睦，上下无怨，以，用也。睦，亲也。至德以教之，要道以化之，是以民用和睦，上下无怨也。汝知之乎。曾子避席曰：参不敏，何足以知之，参，名也。参不达。子曰：夫孝，德之本也。人之行莫大于孝，故曰德之本也。教之所由生也。教人亲爱莫善于孝，故言教之所由生。复坐，吾语汝，身体髪肤，受之父母，不敢毁伤，孝之始也。立身行道，扬名于后世，以显父母，孝之终也。夫孝，始于事亲，中于事君，终于立身，大雅云，无念尔祖，聿修厥德。大雅者，诗之篇名，无念，无忘也。聿，述也。修，治也。为孝之道，无敢忘尔先祖，当修治其德矣。 |
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