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| Scope: Request type: Paragraph |
| Condition 1: References "故雖天子，必有尊也" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《孝經 - Xiao Jing》 | [Warring States (475 BC - 221 BC)] | Books referencing 《孝經》 Library Resources Source Related resources |
《感應 - The Influence of Filial Piety and the Response to It》 | English translation: James Legge [?] | Books referencing 《感應》 Library Resources |
| 1 | 感應: | 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。《詩》云：『自西自東，自南自北，無思不服。』」 |
| The Influence of Filial...: |
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." |
《春秋繁露 - Chun Qiu Fan Lu》 | [Western Han (206 BC - 9)] Dong Zhong Shu | Books referencing 《春秋繁露》 Library Resources Related resources |
《為人者天》 | Library Resources |
| 3 | 為人者天: | 傅曰：政有三端：父子不親，則致其愛慈；大臣不和，則敬順其禮；百姓不安，則力其孝弟。孝弟者，所以安百姓也。力者，勉行之身以化之。天地之數，不能獨以寒暑成歲，必有春夏秋冬。聖人之道，不能獨以威勢成政，必有教化。故曰：先之以博愛，教以仁也；難得者，君子不貴，教以養也。雖天子必有尊也，教以孝也；必有先也，教以弟也。教化之功不大乎？ |
《白虎通德論 - Bai Hu Tong》 | [Eastern Han] 79-92 Ban Gu | Books referencing 《白虎通德論》 Library Resources |
《卷四》 | Library Resources |
《鄉射》 | Library Resources |
| 7 | 鄉射: | 王者父事三老，兄事五更者何？欲陳孝悌之德，以示天下也。故雖天子，必有尊也，言有父也；必有先也，言有兄也。天子臨辟雍，親袒割牲。尊三老，父象也。謁忠奉几杖，授安車濡輪，恭綏執授。兄事五更，寵接禮交加客謙敬順貌也。《禮記·祭義》云：「祀于明堂，所以教諸侯之孝也。享三老、五更于太學者，所以諸侯悌也。」不正言父、兄，言五更者何，老者壽考也，欲言所令者多也。更者更也，所更歷者，眾也。即如是，不但言老言三何？欲言其明於天地人之道而老也，五更者，欲言其明於五行之道而更事也。三老、五更幾人乎？曰：各一人。何以知之？既以父事，父一而己，不宜有三。 |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷九》 | Library Resources |
《孝經》 | Library Resources |
| 16 | 孝經: | 子曰：昔者，明王事父孝，故事天明，盡孝於父，則事天明。事母孝，故事地察，盡孝於母，能事地察，其高下視其分，察也。長幼順，故上下治，卑事於尊，幼順於長，故上下治。天地明察，神明彰矣。事天能明，事地能察，德合天地，可謂彰也。故雖天子，必有尊也。言有父也。雖貴為天子，必有所尊，事之若父，三老是也。必有先也。言有兄也。必有所先，事之若兄，五更是也。宗廟致敬，不忘親也。設宗廟，四時齋戒以祭之，不忘其親。修身慎行，恐辱先也。修身者，不敢毁傷，慎行者，不歷危殆，常恐其辱先也。宗廟致敬，鬼神著矣。事生者易，事死者難，聖人慎之，故重其文。孝悌之至，通於神明，光于四海，無所不通，孝至於天則風雨時，孝至於地則萬物成，孝至於人則重譯來貢，故無所不通也。《詩》云：「自西自東，自南自北，無思不服，」孝道流行，莫敢不服。 |
| Total 4 paragraphs. Page 1 of 1. |
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