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| Condition 1: References "身體髮膚，受之父母" Matched:13. |
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《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 |
《開宗明義 - The Scope and Meaning of the Treatise》 | English translation: James Legge [?] | Library Resources |
| 1 | 開宗明義: | 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。《大雅》云：『無念爾祖，聿脩厥德。』」 |
| 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." |
《白虎通德論 - Bai Hu Tong》 | [Eastern Han] 79-92 Ban Gu | Books referencing 《白虎通德論》 Library Resources |
《卷十》 | Library Resources |
《崩薨》 | Books referencing 《崩薨》 Library Resources |
| 2 | 崩薨: | 喪者，何謂也？喪者，亡。人死謂之喪何？言其亡，不可復得見也。不直言喪何？為孝子心不忍言。《尚書》曰：「武王既喪。」《喪終》曰：「死為適室。」知據死者稱喪也，生者喪痛之亦稱喪。《禮》曰：「喪服斬衰。」《易》曰：「不封不樹，喪期無數。」《孝經》曰：「孝子之喪親也，是施生者也。」天子下至庶人，俱言喪何？欲言身體髮膚，俱受之父母，其痛一也。 |
《中論 - Zhong Lun》 | [Eastern Han (25 - 220)] Xu Gan | Books referencing 《中論》 Library Resources |
《夭壽》 | Library Resources |
| 2 | 夭壽: | 「槌鍾擊磬，所以發其聲也；煮鬯燒薰，所以揚其芬也。賢者之窮厄戮辱，此搥擊之意也；其死亡陷溺，此燒煮之類也。北海孫翱以為死生有命，非他人之所致也。若積善有慶，行仁得壽，乃教化之義。誘人而納於善之理也。若曰：『積善不得報，行仁者凶，則愚惑之民，將走千惡以反天常。』故曰：『民可使由之，不可使知之。』『身體髮膚，受之父母，不敢毀傷。孝之至也。』若夫求名之徒，殘疾厥體，冒厄危戮，以徇其名，則曾參不為也。子胥違君而適讎國，以雪其恥，與父報讎，悖人臣之禮，長畔弒之原，又不深見二主之異量，至於懸首不化，斯乃凶之大者，何慶之為？」 |
《論衡 - Lunheng》 | [Eastern Han] 80 Wang Chong | Books referencing 《論衡》 Library Resources |
《四諱》 | Library Resources |
| 8 | 四諱: | 實說其意，徒不上丘墓有二義，義理之諱，非凶惡之忌也。徒用心以為先祖全而生之，子孫亦當全而歸之。故曾子有疾，召門弟子曰：「開予足！開予手！而今而後，吾知免夫。小子！」曾子重慎，臨絕效全，喜免毀傷之禍也。孔子曰：「身體髮膚，受之父母，弗敢毀傷。」孝者怕入刑辟，刻畫身體，毀傷髮膚，少德泊行，不戒慎之所致也。愧負刑辱，深自刻責，故不升墓祀於先。古禮廟祭，今俗墓祀，故不升墓，慚負先人。一義也。墓者、鬼神所在，祭祀之處。祭祀之禮，齊戒潔清，重之至也。今已被刑，刑殘之人，不宜與祭供侍先人，卑謙謹敬，退讓自賤之意也。緣先祖之意，見子孫被刑，惻怛憯傷，恐其臨祀，不忍歆享，故不上墓。二義也。昔太伯見王季有聖子文王，知太王意欲立之，入吳采藥，斷髮文身，以隨吳俗。太王薨。太伯還，王季辟主。太伯再讓，王季不聽。三讓，曰：「吾之吳、越，吳、越之俗，斷髮文身。吾刑餘之人，不可為宗廟社稷之主。」王季知不可，權而受之。夫徒不上丘墓，太伯不為主之義也。是謂祭祀不可，非謂柩當葬、身不送也。 |
《風俗通義 - Fengsu Tongyi》 | [Eastern Han] 190-200 | Books referencing 《風俗通義》 Library Resources |
《過譽》 | Library Resources |
《太原周黨》 | Library Resources |
| 2 | 太原周黨: | 謹按《孝經》：「身體髮膚，受之父母，不敢毀傷，孝之始也。」樂正子春下堂而傷足，三月不出，既瘳矣，猶有憂色。身無擇行，口無擇言，脩身慎行，恐辱先也。而伯況被發，則得就業，卿佐雖云凶暴，何緣侵己？今見辱者，必有以招之，自取焉，何尤於人？親不可辱，在我何傷？讎者，謂為父兄耳，豈以一朝之忿而肆其狂怒者哉？既遠《春秋》之義，殆今先祖不復血食，不孝不智，而兩有之；歸其義勇，其義何居？ |
《史書 - Histories》 | Related resources |
《東觀漢記 - Dong Guan Han Ji》 | [Eastern Han] 60-160 | Books referencing 《東觀漢記》 Library Resources |
《傳一》 | Library Resources |
《和熹鄧皇后》 | Library Resources |
| 2 | 和熹鄧皇... : | 和熹皇后六歲，諸兄持后髮，后曰：「身體髮膚，受之父母，不敢毀傷，孝之始也，奈何弄人髮乎？」 |
《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 |
| 1 | 孝經: | 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。以順天下，民用和睦，上下無怨，以，用也。睦，親也。至德以教之，要道以化之，是以民用和睦，上下無怨也。汝知之乎。曾子避席曰：參不敏，何足以知之，參，名也。參不達。子曰：夫孝，德之本也。人之行莫大於孝，故曰德之本也。教之所由生也。教人親愛莫善於孝，故言教之所由生。復坐，吾語汝，身體髪膚，受之父母，不敢毁傷，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，大雅云，無念爾祖，聿修厥德。大雅者，詩之篇名，無念，無忘也。聿，述也。修，治也。為孝之道，無敢忘爾先祖，當修治其德矣。 |
《藝文類聚》 | [Tang] 624 | Library Resources |
《卷一十七》 | Library Resources |
《人部一》 | Library Resources |
《髮》 | Library Resources |
| 10 | 髮: |
《東觀漢記》曰：明德后美髮，為四起大髻，但以髮成尚有餘，繞髻三匝。 又曰：和喜皇后，六歲，諸兄持后髮。后曰：身體髮膚，受之父母，不敢毀傷，孝之始也。奈何弄人髮乎。 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《人事部一十四》 | Library Resources |
《髮》 | Library Resources |
| 16 | 髮: | 《孝經》曰：身體髮膚，受之父母，不敢毀傷，孝之始也。 |
| 21 | 髮: |
《東觀漢記》曰：明德馬后美髮，為四起大髻，但以髮成，尚有餘，繞髻三匝。 又曰：和熹鄧後六歲，諸兄持后髮，后曰：「身體髮膚，受之父母，不敢毀傷，孝之始也。何弄人髮乎？」 又曰：劉盆子年十五，被髮徒跣，卒見眾，拜，恐怖啼泣。 |
| Total 13 paragraphs. Page 1 of 2. Jump to page 1 2 |
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