| | 孝行: |
一曰── |
| | Firstly──
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| | 孝行: |
凡为天下，治国家，必务本而后末。所谓本者，非耕耘种殖之谓，务其人也。务其人，非贫而富之，寡而众之，务其本也。务本莫贵于孝。人主孝，则名章荣，下服听，天下誉。人臣孝，则事君忠，处官廉，临难死。士民孝，则耕芸疾，守战固，不罢北。夫孝，三皇五帝之本务，而万事之纪也。 |
| | To govern the world and manage a state, one must always attend to fundamentals before attending to lesser matters. What is meant by "fundamentals" is not merely referring to plowing fields and planting crops, but rather focusing on the people. Focusing on the people does not mean making the poor rich or increasing the population; it means attending to their essential needs. Attending to fundamentals is most important in filial piety. When a ruler practices filial piety, his virtue becomes renowned, his subjects obey and listen, and he earns praise throughout the world. When an official practices filial piety, then in serving his ruler he is loyal, in holding office he is upright, and in facing danger he is willing to die. When common people practice filial piety, they till the fields diligently, defend their positions resolutely in battle, and do not retreat or surrender. Filial piety is the fundamental duty of the Three Sovereigns and Five Emperors, and the principle that governs all affairs.
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夫执一术而百善至、百邪去、天下从者，其惟孝也。故论人必先以所亲而后及所疏，必先以所重而后及所轻。今有人于此，行于亲重，而不简慢于轻疏，则是笃谨孝道，先王之所以治天下也。故爱其亲，不敢恶人；敬其亲，不敢慢人。爱敬尽于事亲，光耀加于百姓，究于四海，此天子之孝也。 |
| | To adhere to one principle through which a hundred virtues arise, a hundred evils are removed, and the whole world follows—this can only be filial piety. Therefore, when evaluating a person, one must first consider his closeness to those near him and then assess his relations with those more distant; one must first examine what he values most before considering what he deems less important. If there is a person who behaves properly toward those he holds dear and important, yet does not act carelessly or neglectfully toward those less close to him, then this demonstrates earnest diligence in the practice of filial piety—this was how the sage kings governed the world. Therefore, one who loves his own relatives will not dare to be cruel or harsh toward others; Respecting one's own relatives makes one dare not be disrespectful or careless toward others. When love and respect are fully expressed in serving one's parents, their radiance extends to the people, reaching throughout the four seas—this is the filial piety of an emperor.
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曾子曰：“身者，父母之遗体也。行父母之遗体，敢不敬乎？居处不庄，非孝也。事君不忠，非孝也。莅官不敬，非孝也。朋友不笃，非孝也。战陈无勇，非孝也。五行不遂，灾及乎亲，敢不敬乎？” |
| | Zengzi said: "One's body is the legacy left by one's parents." To carry out the will of one's parents through this inherited body, how could one dare not to be reverent? To behave improperly in daily conduct is not filial. To serve one's ruler without loyalty is not filial. To hold office without reverence and diligence is not filial. To be insincere with friends is not filial. To show no courage in battle is not filial. If the Five Elements are out of harmony, calamity will befall one's parents—how could one dare to be disrespectful?"
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商书曰：“刑三百，罪莫重于不孝。” |
| | The Shang Shu says: "There are three hundred punishments; no crime is more serious than filial impiety."
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曾子曰：“先王之所以治天下者五：贵德，贵贵，贵老，敬长，慈幼。此五者，先王之所以定天下也。所谓贵德，为其近于圣也。所谓贵贵，为其近于君也。所谓贵老，为其近于亲也。所谓敬长，为其近于兄也。所谓慈幼，为其近于弟也。” |
| | Zengzi said: "There were five principles by which the sage kings governed the world: valuing virtue, honoring nobility, respecting elders, revering seniors, and showing kindness to the young. These five principles were how the sage kings stabilized the world. What is meant by "valuing virtue" is that it brings one close to sainthood. What is meant by "honoring nobility" is that it brings one closer to the ruler. What is meant by "respecting elders" is that they are close in status to one's parents. What is meant by "revering seniors" is that they are akin to one's elder brothers. What is meant by "showing kindness to the young" is that they are comparable to one's younger brothers."
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曾子曰：“父母生之，子弗敢杀。父母置之，子弗敢废。父母全之，子弗敢阙。故舟而不游，道而不径，能全支体，以守宗庙，可谓孝矣。” |
| | Zengzi said: "Parents give birth to their children, and the child dares not take their life. Parents place their trust in their children, and the child dare not abandon that trust. Parents preserve their children's well-being, and the child dares not allow it to be impaired. Therefore, one travels by boat rather than swim, follows the road instead of taking shortcuts; if one can preserve his body intact and safeguard the ancestral temple, he may be called filial."
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养有五道：修宫室，安床笫，节饮食，养体之道也。树五色，施五采，列文章，养目之道也。正六律，和五声，杂八音，养耳之道也。熟五谷，烹六畜，和煎调，养口之道也。和颜色，说言语，敬进退，养志之道也。此五者，代进而厚用之，可谓善养矣。 |
| | There are five ways to provide care: repairing houses, ensuring comfortable bedding, regulating food and drink—these constitute the way of nurturing the body. Displaying the Five Colors, applying the Five Dyes, arranging patterns and designs—this is the way of nourishing the eyes. Correcting the Six Laws of Pitch, harmonizing the Five Tones, blending the Eight Musical Instruments—this is the way of nurturing the ears. Cooking the Five Grains thoroughly, preparing the Six Domestic Animals properly, and blending flavors skillfully—this is the way of nourishing one's mouth. Maintaining a harmonious expression, speaking in pleasant words, and showing respect in conduct through proper advances and retreats—this is the way of cultivating one's will. These five ways, when practiced in succession and applied with sincerity, may be called true care and nurturing.
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乐正子春下堂而伤足，瘳而数月不出，犹有忧色。门人问之曰：“夫子下堂而伤足，瘳而数月不出，犹有忧色，敢问其故？”乐正子春曰：“善乎而问之。吾闻之曾子，曾子闻之仲尼：父母全而生之，子全而归之，不亏其身，不损其形，可谓孝矣。君子无行咫步而忘之。余忘孝道，是以忧。”故曰：身者非其私有也，严亲之遗躬也。 |
| | Yuezheng Zichun fell downstairs and injured his foot; after he recovered, for several months he did not leave the house and still showed a look of worry. His disciples asked him, "Master, you fell downstairs and injured your foot; after recovering, for several months you did not leave the house, yet still showed a look of sorrow. We dare to ask why this is so?" Yuezheng Zichun said: "Good indeed that you have asked." I heard it from Zengzi, and Zengzi in turn had heard it from Zhongni: "Parents give birth to their child whole and intact; the child returns to them whole and intact. To not impair one's body or damage its form may be called filial." A gentleman does not take even a single step without remembering this principle. I have forgotten filial piety, and that is why I am worried." Therefore it is said: One's body is not one's own private possession; it is the legacy of one's revered parents.
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民之本教曰孝，其行孝曰养。养可能也，敬为难。敬可能也，安为难。安可能也，卒为难。父母既没，敬行其身，无遗父母恶名，可谓能终矣。仁者仁此者也，礼者履此者也，义者宜此者也，信者信此者也，强者强此者也。乐自顺此生也，刑自逆此作也。 |
| | The fundamental teaching for the people is filial piety, and the practice of filial piety is care and support. Providing care is possible; showing reverence is difficult. Showing reverence is possible; ensuring peace and comfort is difficult. Ensuring peace and comfort is possible; facing the end with composure is difficult. After one's parents have passed away, to conduct oneself reverently and leave no ill reputation upon them may be called truly fulfilling filial duty until the end. Benevolence is embodied in caring for this, propriety is expressed through practicing this, righteousness consists in acting appropriately toward this, faithfulness lies in being true to this, and strength is demonstrated by upholding this. Happiness arises from following this principle, while punishment originates from going against it.
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