孝经 英文版
2011-02-08 10:19阅读：
Classic of Family
Reverence (Xiaojing)
Chapter 1
Setting the Theme and Illuminating
Its Meaning 《開宗明義章》1
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』」
Confucius was at leisure in his home, and Master Zeng
was attending him.
The Master said, “Do you understand how the former
kings were able to
use the model of their consummate excellence (de) and
their vital way (dao)
to bring the empire into accord (shun), and how the
people on this account
were able to attain harmony (he) and to live with
each other as good neigh
bors so that those above and below alike did not
resent each other?”
Master Zeng rose from his mat to respond, and said,
“I am not clev
er enough to understand such
things.”
“It is family reverence (xiao),” said the Master,
“that is the root of
excellence, and whence education (jiao) itself is
born.2 Sit down again and
I will explain it to you.
“Your physical person with its hair and skin are
received from your
parents. Vigilance in not allowing anything to do
injury to your person is
where family reverence begins;3 distinguishing
yourself and walking the
proper way (dao) in the world; raising your name high
for posterity and
thereby bringing esteem to your father and mother—it
is in these things
that family reverence finds its consummation. This
family reverence, then,
begins in service to your parents, continues in
service to your lord, and
culminates in distinguishing yourself in the
world.
“In the ‘Greater Odes’ section of the Book of Songs
it says: ‘How can
you not remember your ancestor, King Wen? You must
cultivate yourself
and extend his excellence.’”4
Classic of Family Reverence
Chapter 2
The Emperor as Son of “tian”《天子章》
子曰：「愛親者 ，不敢惡於人 ；敬親者 ，不敢慢於人 。愛、敬盡於事親 ，
而德教加於百姓 ，刑于四海 ，蓋天子之孝也 。《甫刑》云：『一人有慶 ，
兆民賴之 。』」
The Master said, “The Emperor who loves (ai) his own
parents would not
presume to hate the parents of others; he who respects (jing) his
own parents
would not presume to be rude to the parents of others. With
love
and respect being fully expressed in this service to parents, such
conduct
will educate and transform (dejiao) the common people, serving as
exemplary
in all corners of the world. Such, then, is the family reverence of
the
Emperor.
“The Book of Documents says: ‘Where this one person
behaves
so well in serving his parents, the entire population will look up
to his
example.’”5
Chapter 3
The Hereditary Lords《諸侯章》
在上不驕 ，高而不危 。制節謹度 ，滿而不溢 。高而不危 ，所以長守貴
也。滿而不溢 ，所以長守富也 。富貴不離其身，然後能保其社稷 ，而
和其民人 。蓋諸侯之孝也 。《詩》云 ：「戰戰兢兢 ，如臨深淵 ，如履薄
冰 。」
When the hereditary lords are not arrogant, though of
lofty status they are
not in jeopardy of being toppled. When they are frugal and
impeccable in
their conduct, though sufficient in their resources they are not
extravagant.
To be lofty in status without jeopardy is the way to preserve
nobility; to be
sufficient in their resources without extravagance is the way to
preserve
their wealth. With nobility and wealth secure in their persons,
they are
able to protect the altars to their lands and crops and bring
harmony (he) to
their people. Such, then, is the family reverence of the hereditary
lords.
The Book of Songs says, “Ever so cautious, as though
peering over a
deep precipice or treading upon thin ice.”6
Chapter 4
The Ministers and High Officials《卿大夫章》
非先王之法服不敢服 ，非先王之法言不敢道 ，非先王之德行不敢行 。是
故非法不言 ，非道不行 。口無擇言 ，身無擇行 ，言滿天下無口過 ，行滿
5. The Lower Officials
天下無怨惡 。三者備矣 ，然後能守其宗廟。大夫之孝也。云 ：
「夙夜匪懈 ，以事一人 。」
蓋卿、《詩》
If an article of dress is not sanctioned (fa) by the
customs of the former
kings, the ministers and high officials would not
presume to wear it; if
ways of speaking are not sanctioned by the customs of
the former kings,
they would not presume to use them; if ways of
behaving are not consistent
with the exemplary conduct (dexing) of the former
kings, they would not
presume to act in such a way. Hence if it is not
sanctioned they do not say
it; if it is not the proper way (dao) they do not do
it.
There is nothing arbitrary in what the ministers and
high officials
say and nothing arbitrary in what they do. Though
their words fill the
empire, there is no indiscretion in what is said;
though their actions are
evident everywhere in the empire, they provoke
neither resentment nor
animosity. With dress, speech, and conduct being as
they should be, they
are able to safeguard their ancestral temples. Such,
then, is the family rev
erence of the ministers and high
officials.
The Book of Songs says, “Whether night or day they
are never re
miss in their service to their one
sovereign.”7
Chapter 5
The Lower Officials 《士章》
資於事父以事母而愛同，資於事父以事君而敬同。故母取其愛 ，而君取
其敬 ，兼之者父也 。故以孝事君則忠 ，以敬事長則順 。忠順不失 ，以事
其上 ，然後能保其祿位，而守其祭祀 。蓋士之孝也 。《詩》云 ：「夙興夜
寐 ，無忝爾所生 。」
The lower officials drawing upon their devotion to
their fathers to serve
their mothers, the love (ai) they feel toward them is
the same; drawing
upon their devotion to their fathers to serve their
lord, the respect (jing)
they feel for them is the same. While to their
mothers love is rendered and
to their lord respect is shown, it is only in service
to their fathers that both
love and respect combine.
Hence, service to the lord with family reverence is
loyalty (zhong);
service to elders with family reverence is compliance
(shun). With loyalty
and compliance being firmly in place in service to
those above, they are
able to maintain their tenure in office and to
continue their ancestral sacri
fices. Such, then, is the family reverence of the
lower officials.
The Book of Songs says, “Rise early and retire late
to make sure you
never disgrace those who gave you
life.”8
Classic of Family Reverence
Chapter 6.
The Common People《庶人章》
用天之道 ，分地之利 ，謹身節用，以養父母 ，此庶人之孝也 。故自天子
至於庶人 ，孝無終始 ，而患不及者 ，未之有也 。
By making the most of the seasonal cycle (dao) and
discriminating among
the earth’s resources to best advantage, and by being circumspect
in their
conduct and frugal in what they use, they take proper care of their
parents.
Such, then, is the family reverence of the common
people.
Thus it is that for the Emperor down to the common
people, the
way of family reverence being inclusive and comprehensive, there
should
be no one concerned that they are inadequate to the
task.9
Chapter 7.
The Three Powers and Resources 《三才章》
曾子曰：「甚哉 ！孝之大也 。」子曰：「夫孝、天之經也 ，地之義也 ，民
之行也 。天地之經而民是則之 ，則天之明 ，因地之利 ，以順天下 。是
以其教不肅而成 ，其政不嚴而治 。先王見教之可以化民也 ，是故先之以
博愛 ，而民莫遺其親 ，陳之（於）〔以〕德義而民興行 ，先之以敬讓而民
不爭 ，導之以禮樂而民和睦 ，示之以好惡而民知禁 。《詩》云 ：『赫赫
師尹 ，民具爾瞻。』」
Master Zeng replied, “Incredible—the profundity of
family reverence!”
The Master continued, “Indeed, family reverence is
the constancy
of the heavenly cycles, the appropriate responsiveness (yi) of the
earth,
and the proper conduct of the people. It is the constant workings
of the
heavens and the earth that the people model themselves upon. Taking
the
illumination (ming) of the heavens as their model and making the
most of
the earth’s resources, they bring the empire into accord (shun).
This is the
reason that education can be effective without being severe, and
political
administration can maintain proper order without being
harsh.
“The former kings saw that their teachings (jiao)
were able to transform
the people. Thus, setting their own example of magnanimity
(boai)
before the people, none of the people would neglect their parents;
demonstrating
excellence (de) and appropriateness (yi) in their own actions,
the
people were inspired to conduct themselves accordingly; setting
their own
example of respect (jing) and reverence before the people, the
people did
not contend among themselves; guiding the people with ritual
propriety
(li) and music (yue), the people found harmony (he)
and accord with each
other; showing the people what they deemed acceptable and
unacceptable,
the people
