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| Condition 1: References "是故，孝子之事亲也" Matched:8. |
| Total 8 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《礼记 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《礼记》 Library Resources Source Related resources |
《祭统 - Ji Tong》 | English translation: James Legge [?] | Books referencing 《祭统》 Library Resources |
| 3 | 祭统: | 祭者，所以追养继孝也。孝者畜也。顺于道不逆于伦，是之谓畜。是故，孝子之事亲也，有三道焉：生则养，没则丧，丧毕则祭。养则观其顺也，丧则观其哀也，祭则观其敬而时也。尽此三道者，孝子之行也。 |
| Ji Tong: | It is by sacrifice that the nourishment of parents is followed up and filial duty to them Perpetuated. The filial heart is a storehouse (of all filial duties). Compliance with everything that can mark his course, and be no violation of the relation (between parent and child) - the keeping of this is why we call it a storehouse. Therefore in three ways is a filial son's service of his parents shown - while they are alive, by nourishing them; when they are dead, by all the rites of mourning; and when the mourning is over by sacrificing to them. In his nourishing them we see his natural obedience; in his funeral rites we see his sorrow; in his sacrifices we see his reverence and observance of the (proper) seasons. In these three ways we see the practice of a filial son. |
《孝经 - Xiao Jing》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《孝经》 Library Resources Source Related resources |
《纪孝行 - An Orderly Description of the Acts of Filial Piety》 | English translation: James Legge [?] | Library Resources |
| 1 | 纪孝行: | 子曰：“孝子之事亲也，居则致其敬，养则致其乐，病则致其忧，丧则致其哀，祭则致其严。五者备矣，然后能事亲。事亲者，居上不骄，为下不乱，在丑不争。居上而骄则亡，为下而乱则刑，在丑而争则兵。三者不除，虽日用三牲之养，犹为不孝也。” |
| An Orderly Description of...: |
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." |
《丧亲 - Filial Piety in Mourning for Parents》 | English translation: James Legge [?] | Books referencing 《丧亲》 Library Resources |
| 1 | 丧亲: | 子曰：“孝子之丧亲也，哭不偯，礼无容，言不文，服美不安，闻乐不乐，食旨不甘，此哀戚之情也。三日而食，教民无以死伤生。毁不灭性，此圣人之政也。丧不过三年，示民有终也。为之棺椁衣衾而举之，陈其簠簋而哀戚之；擗踊哭泣，哀以送之；卜其宅兆，而安措之；为之宗庙，以鬼享之；春秋祭祀，以时思之。生事爱敬，死事哀戚，生民之本尽矣，死生之义备矣，孝子之事亲终矣。” |
| Filial Piety in Mourning...: |
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." |
《韩诗外传 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韩诗外传》 Library Resources |
《卷九》 | Library Resources |
| 2 | 卷九: | 田子为相，三年归休，得金百镒，奉其母。母曰：“子安得此金？”对曰：“所受俸禄也。”母曰：“为相三年，不食乎？治官如此，非吾所欲也。孝子之事亲也，尽力致诚，不义之物，不入于馆，为人子不可不孝也！子其去之。”田子愧惭，走出，造朝还金，退请就狱。王贤其母，说其义，即舍田子罪，令复为相，以金赐其母。《诗》曰：“宜尔子孙绳绳兮。” |
《大戴礼记 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴礼记》 Library Resources |
《曾子本孝》 | Library Resources |
| 3 | 曾子本孝: | 故孝子之事亲也，居易以俟命，不兴险行以徼幸；孝子游之，暴人违之；出门而使，不以或为父母忧也；险涂隘巷，不求先焉，以爱其身，以不敢忘其亲也。 |
《杂家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《泛论训》 | Books referencing 《泛论训》 Library Resources |
| 15 | 泛论训: | 武王克殷，欲筑宫于五行之山，周公曰：“不可。夫五行之山，固塞险阻之地也。使我德能覆之，则天下纳其贡职者回也；使我有暴乱之行，则天下之伐我难矣。”此所以三十六世而不夺也。周公可谓能持满矣。昔者，《周书》有言曰：“上言者，下用也；下言者，上用也。上言者，常也；下言者，权也。”此存亡之术也，唯圣人为能知权。言而必信，期而必当，天下之高行也。直躬其父攘羊而子证之，尾生与妇人期而死之。直而证父，信而溺死，虽有直信，孰能贵之？夫三军矫命，过之大者也。秦穆公兴兵袭郑，过周而东，郑贾人弦高将西贩牛，道遇秦师于周、郑之间，乃矫郑伯之命，犒以十二牛，宾秦师而却之，以存郑国。故事有所至，信反为过，诞反为功。何谓失礼而有大功？昔楚恭王战于阴陵，潘尪、养由基、黄衰微、公孙丙相与篡之。恭王惧而失礼，黄衰微举足蹴其体，恭王乃觉。怒其失礼，奋体而起，四大夫载而行。昔苍吾绕娶妻而美，以让兄，此所谓忠爱而不可行者也。是故圣人论事之局曲直，与之屈伸偃仰，无常仪表，时屈时伸。卑弱柔如蒲苇，非摄夺也；刚强猛毅，志厉青云，非本矜也，以乘时应变也。夫君臣之接，屈膝卑拜，以相尊礼也；至其迫于患也，则举足蹴其体，天下莫能非也。是故忠之所在，礼不足以难之也。孝子之事亲，和颜卑体，奉带运履，至其溺也，则捽其发而拯；非敢骄侮，以救其死也。故溺则捽父，祝则名君，势不得不然也。此权之所设也。故孔子曰：“可以共学矣，而未可以适道也；可与适道，未可以立也；可以立，未可与权。”权者，圣人之所独见也。故忤而后合者，谓之知权；合而后舛者，谓之不知权；不知权者，善反丑矣。故礼者，实之华而伪之文也，方于卒迫穷遽之中也，则无所用矣。是故圣人以文交于世，而以实从事于宜，不结于一迹之途，凝滞而不化。是故败事少而成事多，号令行于天下，而莫之能非矣。 |
《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 |
| 10 | 孝经: | 子曰：孝子之事亲，居则致其敬，养则致其乐，乐竭欢心以事其亲。病则致其忧，丧则致其哀，祭则致其严，五者备矣。然后能事亲，事亲者，居上不骄，虽尊为君而不骄也。为下不乱，为人臣下，不敢为乱也。在丑不争，丑，类也。以为善，不忿争。居上而骄则亡，富贵不以其道，是以取亡也。为下而乱则刑，为人臣下好作乱，则刑罚及其身。在丑而争则兵，朋友中好为忿争者，惟兵刃之道。三者不除，虽日用三牲之养，犹为不孝。夫爱亲者，不敢恶于人之亲，今反骄乱分争，虽日致三牲之养，岂得为孝子。 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《礼仪部四》 | Library Resources |
《祭礼中》 | Library Resources |
| 7 | 祭礼中: | 又《祭统》曰：祭者，所以追养继孝也。孝者，畜也。顺于道，不逆于伦，是之谓畜。畜谓顺于德教。是故孝子之事亲也。有三道焉：生则养，殁则丧，丧毕则祭；养则观其顺也，丧则观其哀也，祭则观其敬而时也。尽此三道者，孝子之行也。殁，终也。 |
| Total 8 paragraphs. Page 1 of 1. |
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